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THE  SYSTEM  OF  THEOLOGY 


CONTAINED  IN  THE 


WESTMINSTER  SHORTER  CATECHISM, 
OPENED  AND  EXPLAINED. 


PART  I.- BELIEF  CONCERNING  GOD. 

BY 

REV.  A.  A.  HODGE,  D.  D. 

PART  II.— DUTY   REQUIRED  OF  MAN. 

BY 

REV.  J.  ASPINWALL  HODGE,  D.  D. 


NEW    YORK: 

A.  C.   ARMSTRONG    &    SON, 

714  Broadway. 

1888. 


COPYRIGHT,   1888, 
BY    J.    ASPINWALL    HODGE. 


Westcott  &  Thomson, 
Stereotypers  and  jElectrolypers,  Philada. 


PREFACE 


There  is  an  increasing  desire  to  know  what  are  the 
doctrines  of  Christianity  as  revealed  in  the  word  of  God. 
Laymen,  as  Avell  as  ministers,  are  recognizing  the  neces- 
sity of  having  clear  views  of  God's  plan  of  salvation, 
and  of  being  able  to  impart  them  to  others. 

To  qnicken  and  satisfy  this  desire  seems  to  have  been 
a  cherished  pnrpose  of  Kev.  A.  A.  Hodge,  D.  D.,  both 
as  pastor  and  professor.  In  the  home,  chnrch,  class- 
room, by  the  press  and  on  the  platform,  he  sought  to 
popularize  theology.  His  success  was  manifest  in  the 
numbers  who  sought  to  hear  him,  and  in  their  increas- 
ing interest  in  his  instructions.  He  therefore  readily 
assented  wlien  asked  to  prepare  a  concise  text-book  for 
theoloo^ical  instruction.  He  naturallv  determined  to  make 
a  brief  exposition  of  the  Shorter  Catechism,  for  it  was 
prepared  by  tlie  learned  divines  of  the  Westminster 
Assembly,  it  is  the  most  comprehensive  and  accurate 
statement  of  Christian  doctrine,  it  is  a  part  of  the  con- 
stitution of  our  Presbyterian  Church,  and,  it  is  adapted 
to  popular  instruction,  having  been  prepared  for  the 
young  that  they  might  be  early  taught  the  truth  at 
home  and  in  the  church.  Dr.  Hodge's  sudden  death 
left  the  work  incomplete.  He  had,  however,  written 
Part  I.,   the   most  important,  which   sets   forth  "  what 


4  PilEFACE. 

luun  is  to  believe  coneeriiing  God."  His  cousin,  J, 
Aspinwall  Hodge,  has  endeavored  to  carry  out  bis  plan 
in  preparing  Part  II.,  wbicb  teacbes  "  wbat  duty  God 
requires  of  man."  The  whole  is  now  published  for 
general  use  in  the  Church,  to  enable  parents  to  make 
home  instruction  intelligent  and  correct,  to  encourage 
the  formation  of  adult  classes  in  the  Sabbath-schools 
for  the  study  of  the  doctrines  of  the  Church,  to  fur- 
nish our  elders  with  a  clear  and  brief  exposition  of 
the  system  of  doctrine  which  they"  are  required  sin- 
cerely to  receive  and  adopt,  and  to  give  our  candi- 
dates for  the  ministry,  at  the  very  beginning  of  their 
course,  a  general  view,  Avith  clear  outlines,  of  God's 
uature  and  his  gracious  plan  of  salvation,  and  of  man's 
condition  and  duty,  which  they  are  to  devote  their 
lives  to  study  and  to  preach. 

It  is  earnestly  hoped  that  these  euds  may  be  accom- 
plished, and  that  many  will  be  led  "  to  glorify  God 
and  to  enjoy  him  for  ever.'^ 

J.  A.  H. 

Hartford,  Conn. 


THE  SYSTEM  OF  THEOLOGY 


CONTAINED  IN 


THE  WESTMINSTER  SHORTER  CATECHISM 
EXHIBITED  AND  EXPLAINED. 


PART   I. 


FROM  the  fourth  century  the  instruction  of  children 
and  of  candidates  for  baptism  comprehended  the 
memorizing  and  the  explanation  of  the  Apostles'  Creed, 
the  Ten  Commandments,  and  the  Lord's  Prayer,  together 
constituting  the  rule  of  our  faith,  of  our  duties,  and  of 
our  worship.  These  became  ever  after  the  main  materials 
of  elementary  religious  instruction  and  the  basis  of  the 
numerous  catechisms  which  sprang  up  after  the  Reforma- 
tion. 

Luther's  Small  Catechism  embraces  five  parts :  I. 
The  Ten  Commandments.  II.  The  Creed.  III.  The 
Lord's  Prayer.  lY.  The  Sacrament  of  Holy  Baptism. 
V.  The  Sacrament  of  the  Altar. 

Calvin's  Catechism  (Geneva,  1541)  was  divided  into 
five  parts  as  follows :  I.  Of  Faith,  an  exposition  of  the 
Creed.  II.  Of  the  Law,  the  Ten  Commandments.  III. 
Of  Prayer.  IV.  Of  the  Word  of  God.  Y.  Of  the 
Sacraments. 

The  Anglican  (Episcopal)  Catechism  observes  the 


6  THE   WESTMINSTER  SYSTEM   OF   DOCTRINE. 

following  order :  The  Creed ;  The  Ten  Commandments ; 
The  Lord's  Prayer ;  Baptism  ;  The  Lord's  Supper. 

The  Roman  Catechism,  prepared  by  the  order  of  lfhe 
Council  of  Trent,  follows  the  order  of — 1,  The  Creed ;  2, 
The  Sacraments;  3,  The  Ten  Commandments;  4,  The 
Lord's  Prayer. 

The  Heidelberg  Catechism  observes  the  following 
order :  First  Part.  Man's  Misery.  Second  Part.  Man's 
Redemption,  and  under  this  the  Creed  and  the  Sacra- 
ments. Third  Part.  Of  Thankfulness,  including  the 
Ten  Commandments  and  the  Lord's  Prayer. 

Our  own  Catechism,  prepared  by  the  learned  divines 
of  the  Westminster  Assembly,  is  a  much  more  accurate 
and  comprehensive  statement  of  Christian  truth  than  any 
of  these.  Dr.  Schaff  says  that  "  it  is  one  of  the  three 
typical  Catechisms  of  Protestantism  which  are  likely  to 
last  to  the  end  of  time.  It  is  fully  equal  to  Luther's 
and  to  the  Heidelberg  Catechism  in  ability  and  influence, 
it  far  surpasses  them  in  clearness  and  careful  wording, 
and  is  better  adapted  to  the  Scotch  and  Anglo-American 
mind,  but  it  lacks  their  genial  warmth,  freshness,  and 
childlike  simplicity."  Richard  Baxter  called  it  ^'tlie 
best  Catechism  I  ever  saw,  a  most  excellent  sum  of  the 
Christian  faith  and  doctrine,  and  a  fit  test  to  try  the 
orthodoxy  of  teachers."  It  like  the  others  is  also  found- 
ed on  the  traditional  group  of  lessons,  the  Creed,  the  Ten 
Commandments,  and  the  Lord's  Prayer,  common  to  all 
Church  Catechisms.  It  observes  the  following  order: 
I.  Introduction.  Questions  1-3. 
II.  What  are  we  to  Believe?     Questions  4-38. 

III.  What  duty  is  required  of  us?  Questions 
39-8L 


THE  INTRODUCTION.  7 

ly.  The  Law  fails  because  of  sin,  all  men  are 
guilty  and  helpless.     Questions  82-84. 

V.  Means  and  Conditions  of  Salvation.  Ques- 
tions 85-107. 

Iniernal  Means.  Faith  and  Repentance.  Questions 
85-87. 

Oukvard  Means.  The  Word,  the  Sacraments  and 
Prayer.     Questions  88-107. 

I.  THE  INTRODUCTION.     Questions  1-3. 

Q.  1.  What  is  the  chief  end  of  manf 

A.  Man's  chief  end  is  to  glorify  God,  and  to  enjoy  him 
for  ever. 

Q.  2.  Mliat  rule  hath  God  given  to  direct  us  how  we 
may  glorify  and  enjoy  himf 

A.  The  Word  of  God,  which  is  contained  in  the 
Scriptures,  of  the  Old  and  New  Testaments,  is  the  only  rule 
to  direct  us  how  we  may  glorify  and  enjoy  him. 

Q.  3.  What  do  the  Scriptures  principcdly  teach  f 

A.  The  Scriptures  prineipcdly  teach  what  man  is  to 
believe  concerning  God,  and  what  duty  God  requires  of 
man. 

The  Shorter  Catechism  presupposes  natural  religion. 
The  light  of  nature  and  the  "law  written  on  man's 
heart "  teach  us  that  there  is  a  God,  aud  that  he  is  a 
powerful,  wise,  and  righteous  person.  The  "chief  end" 
of  man  is  God's  ultimate  design  in  his  creation,  which  is 
manifested  and  proved  by  man's  moral  and  i-ational  con- 
stitution, and  the  intuitions  with  which  he  is  endowed 
by  his  Creator. 

All  religion,  revealed  as  well  as  natural,  rests  ultimately 
U2)on  man's  moral  and  religious  constitution.     Our  in- 


8  THE   WESTMINSTER  SYSTEM    OF    DOCTRINE. 

tuitions  of  right  and  wrongs  of  spiritual  beauty,  etc.,  are 
just  as  certain  as  our  sense  perceptions.  Revealed  relig- 
ion adds  to  the  religion  of  nature  the  testimonies  of 
God's  Word  and  Spirit.  But  if  man's  reason  and 
moral  sense  are  not  reliable,  the  Scriptures  have  no 
organ  to  appeal  to,  and  no  test  by  which  to  prove  their 
own  divine  origin.     The  Shorter  Catechism  therefore — 

1st.  In  Question  First  affirms  that  by  nature  man  is 
a  religious  being,  created  with  the  ultimate  design  of 
promoting  the  glory  of  God,  and  so  constituted  as  to  find 
his  highest  and  permanent  blessedness  in  his  communion 
and  service.  The  first  of  the  great  corner-stones  upon 
which  the  theology  of  our  Catechism  rests  is,  conse- 
quently, the  religious  nature  and  endo^vments  of  man 
and  the  validity  of  his  moral  and  spiritual  intuitions. 
Revealed  Religion  takes  for  granted  natural  religion, 
guarantees  and  supplements  its  truths.  The  design  or 
purpose  of  the  Maker  in  his  work  is  always  the  chief 
end  of  the  work,  and  in  every  case  this  purpose  must  be 
known  in  order  to  understand  the  nature  of  the  work. 
The  first  question  in  every  case  must  be,  AYhat  is  the  thing 
for?  Our  understanding  of  the  entire  system  of  re- 
vealed truth,  therefore,  depends  upon  the  view  taken  of 
the  ultimate  end  or  design  of  God  in  creating,  preserving, 
and  redeeming  mankind.  The  Scriptures  and  our  Con- 
fession of  Faith  agree  in  teacliing  that  the  manifesta- 
tion of  his  own  glory  is  the  great  chief  end  of  God  in 
all  he  has  done — (1)  of  his  purposes:  (Eph.  1  :  5,  6,  12; 
Conf.  of  Faith,  ch.  3,  §§  3,  5);  (2)  of  his  works  of 
Creation  (Col.  1:16;  Rom.  11  :  36 ;  Rev-.  4:11 ;.  Conf. 
Faith,  ch.  4,  §  1);  (3)  of  his  wwks  of  Providence  and 
Redemption  (Rom.  9:17,22,23;   Eph.  3:10;   Conf, 


THE   INTRODUCTION.  9 

Faith,  ch.  5,  §  1) ;  (4)  and  the  chief  aim  of  the  creatures 
in  all  holy  service  (1  Cor.  10  :  31 ;  1  Pet.  4:11). 

2cl.  In  Question  Second  the  Catechism  lays  clown 
the  second  great  corner-stone  of  our  faith  and  the  prin- 
cipal source  of  our  religious  knowledge — the  fact  that 
God  has  spoken  to  man  directly,  and  that  his  Word  is 
contained  in  the  Scriptures  of  the  Old  and  New  Testa- 
ment, and  that  in  his  present  condition  this  Word  of 
God  alone  is  an  infallible  rule  of  what  we  are  to  believe 
and  what  we  are  to  do. 

[I.]  The  Scriptures  of  the  Old  and  New  Testaments 
are  the  two  collections  of  inspired  writings  which  God 
commissioned  prophets  and  apostles  to  write  and  give  to 
his  Church  respectively  under  the  Old  or  Mosaic  and 
under  the  New  or  Christian  Dispensations,  or  modes  of 
administering  the  Covenant  of  Grace.  A  list  of  the 
several  books  contained  in  these  two  testaments  is  sfiven 
in  the  first  chapter  of  our  Confession  of  Faith. 

The  canon  of  Scripture  is  that  sacred  rule  of  faith  and 
practice  which  is  composed  of  all  the  genuine  writings  of 
the  inspired  prophets  and  apostles  now  extant.  The  fact 
that  all  the  books  now  contained  in  our  canon  of  the  Old 
Testament  are  genuine,  and  they  only,  is  proved.  1. 
Christ  and  his  apostles  approve  as  genuine  and  authen- 
tic the  Jewish  Hebrew  canon  as  it  existed  in  their  time. 
They  often  quote  these  books,  and  only  these,  and  re- 
buke the  Jews  for  disobeyiiig  them  (Mark  14  :  49;  Luke 
24  :  44;  John  5  :  39;  2  Tim.  3  :  15,  16;  Acts  1  :  16; 
Matt.  22  :  29).  2.  The  Hebrew  canon  thus  endorsed  by 
Christ  is  the  same  that  we  now  have.  This  is  proved  by 
the  Hebrew  text  kept  with  such  jealous  care  by  the  Jews, 
by  the  Septuagint  version  m^de  in  Egypt,  b.  c,  285,  and 


10         THE   WESTMINSTER   SYSTEM   OF   DOCTKINE. 

by  the  testimony  of  Joseph  us  and  of  the  early  Christian 
writers.  The  fact  that  the  several  writings  composing 
our  New-Testament  canon  are  genuine  and  authentic  is 
proved — 1.  By  the  testimony  of  early  Christian  writers, 
from  the  age  of  the  apostles  downward.  2.  By  the  list 
of  books  received  of  them  as  canonical  made  by  the  early 
Church  Fathers.  3.  By  the  early  translations,  such  as 
the  Peshito,  or  early  Syriac  version  (about  end  of  second 
century),  and  the  Vulgate,  prepared  by  Jerome,  A.  D. 
385,  based  upon  the  early  Latin  version.  4.  By  the  in- 
ternal evidence  of  language,  idiom,  style  of  the  several 
books,  and  their  consistency,  with  their  historic  conditions 
and  with  the  doctrinal  spirit  and  unity  of  the  whole. 

[II.]  This  canon  of  Scripture  as  we  possess  it  is  the 
Word  of  God.  This  is  expressly  affirmed  (Conf.  Faith, 
ch.  1,  §  2 ;  L.  Cat.,  Q.  3 ;  Form  of  Government,  ch. 
15,  §  12,  1).  It  is  so  called  because  the  whole  of  it, 
matter  and  form,  is  the  product  of  men  who  were  com- 
missioned to  speak  to  us  in  God's  name  and  by  his 
authority  (Matt.  10  :  19,  20  ;  28  :  19,  20 ;  Luke  10  :  16  ; 
12:12;  John  13  :  20 ;  14  :  26 ;  15  :  26,  27),  and  were 
qualified  for  this  tremendous  responsibility  by  the  con- 
tinued influence  of  the  Holy  Spirit.  Eevelation  is 
the  work  of  the  Holy  Ghost  communic^ating  to  men,  by 
supernatural  means,  new  truth.  This  is  a  large  element 
of  the  sacred  Scriptures.  Inspiration  is  the  continuous 
influence  of  the  Holy  Ghost  upon  the  sacred  writers  in 
the  act  of  writing  the  Word  of  God  to  men,  so  that  they 
were  directed  to  write  the  veiy  ti^uth  God  designed,  and 
prevented  from  all  eiTor  in  doing  so.  This  inspiration 
extends  equally  to  all  portions  of  Scripture,  so  that  all 
come  to  us  with  the  divine  authority,  and  constitute  an 


THE   APOSTLES,   CKEED.  11 

absolutely  errorless  rule  of  faith  and  practice  (Heb.  3:7; 
Acts2:17;  4:25;  Heb.  1 : 1 ;  2Tim.  3:16;  Matt.  5  r 
18 ;  Luke  24  :  44 ;  1  Thess.  2  :  13 ;  2  Cor.  13:2-4;  Gal. 
1  :  8,  9).  And  this  inspiration  extends  to  the  words  of 
Scripture — i.  e,  to  the  original  words,  whenever  by  diligent 
examination  of  ancient  copies  these  can  be  ascertained 
and  the  errors  of  transcription  corrected  (1  Cor.  2:13; 
compare  Gal.  3  :  16  and  Gen.  17  :  7).  "The  authority 
of  the  Holy  Scripture,  for  which  it  ought  to  be  believed 
and  obeyed,  dependeth  not  upon  the  testimony  of  any 
man  or  Church,  but  wholly  upon  God  (who  is  truth  it- 
self), the  Author  thereof;  and  therefore  it  is  to  be  re- 
ceived, BECAUSE  IT  IS  THE  WoRD  OF  GoD "  (Confes- 
sion of  Faith,  ch.  1,  §  4). 

These  inspired  Scriptures  incidentally  contain 
much  history  and  prophecy,  and  hence  throw  light  both 
upon  the  past  and  future  of  mankind.  But  their  prin- 
cipal design  is  to  teach  us — (1)  What  we  are  to  believe 
as  to  God  and  his  relations  and  purposes  as  to  us ;  and 
(2)  What  duties  God  requires  of  us.     Ques.  3d. 


II.  WHAT  DO  THE  SCRIPTUEES  REQUIRE 
US  TO  BELIEVE  CONCERNING  GOD,  AND 
HIS  RELATIONS  TO  US,  AND  HIS  PUR- 
POSES WITH  REGARD  TO  US?     Ques.  4-38. 

All  the  ancient  Catechisms,  as  well  as  that  of  Luther 
and  the  Heidelberg  Catechism,  answer  this  general  ques- 
tion by  presenting  and  expounding  the  Apostles'  Creed, 
which  is  adopted  by  all  the  Roman,  Lutheran,  and  Cal- 
vinistic  churches.  This  Creed  is  not  made  part  of  this 
Catechism,  but  is  appended  to  it,  together  with  the  Lord's 


12         THE    WESTMINSTER   SYSTEM   OF   DOCTRINE. 

Prayer  and  Ten  Commandments,  and  is  part  of  the 
authoritative  Confession  of  the  Presbyterian  Church. 

This  venerable  Creed  presents  the  objects  of  the 
Christian's  faith  and  the  ground  of  his  hope  rather  a^: 
historical  facts,  in  an  historical  order,  than  as  a  system 
of  abstract  doctrines.     Thus : ' 

/  believe  in  God  the  Father  almighty,  maker  of  heaven 
and  earth;  and  in  Jesus  Christ,  his  only  Son,  our  Lord ; 
who  was  conceived  by  the  Holy  Ghost,  born  of  the  Virgin 
3Iary  ;  suffered  under  Pontius  Pilate,  was  crucified,  dead, 
and  buried,  he  descended  unto  hell:^  the  third  day  he 
rose  again  fi-om  the  dead  ;  he  ascended  unto  heaven,  and 
sitteth  on  the  right  hand  of  God  the  Father  Almighty ; 
from  thence  he  shall  come  to  judge  the  quick  and  the  dead. 
I  believe  in  the  Holy  Ghost;  the  holy  catholic  Church; 
the  communion  of  saints;  the  forgiveness  of  sins;  the  re- 
surrection of  the  body ;  and  the  life  everlasting.     Amen. 

The  Shorter  Catechism,  on  the  other  hand,  sets 
forth  the  matter  of  Christian  faith  in  a  series  of  propo- 
sitions arranged  in  a  logical  order. 

All  theology  is  concerned  with  the  self-revelation  of 
God  which  he  has  made  in  his  Word,  and  it  embraces 
three  great  divisions:  (1)  God's  existence  and  nature; 
(2)  God's  will  or  plan ;  and  (3)  God's  works  in  execution 
of  his  plan. 

*  "Aid?jg  was  the  common  term  for  the  invisible  spirit-world,  to 
which  the  good  and  the  wicked  both  went^  the  former  to  a  state  of 
holy  happiness  in  Abraham's  bosom,  the  other  to  torment.  The 
human  spirit  of  Christ  Avent,  while  his  body  was  in  the  grave,  pre- 
cisely where  ail  tlie  spirits  of  Old-Testament  saints  were  waiting  for 
him.  By  going  there  he  changed  it  into  heaven.'  Heaven. is  where 
Christ  is.  To  be  in  heaven  is  to  be  "present  with  the  Lord"  (2  Cor. 
5:8). 


THE   ATIHIBUTES   OF   GOD.  13 

[I.]  God's  Existence.    Ques.  4-6. 

1st.    As  TO  HIS  NATURE  AND  ATTRIBUTES. 

Q.  4.  What  is  Godf 

A.  God  is  a  Spirit,  infinite,  eternal,  and  iinchangeahle, 
in  his  being,  loisdom,  power,  holiness,  justice,  goodness,  and 
truth. 

This  is  the  best  definition  of  God  ever  written.  It 
is  founded  on  the  revealed  fact  that  he  created  man  in 
his  own  image.  We  hence  ascribe  to  him  in  absolute 
perfection  and  unlimited  degree  everything  that  we  find 
an  excellence  in  ourselves,  and  we  deny  of  him  every 
defect  and  limitation  that  we  find  in  ourselves.  He  can 
have  no  bodily  parts  or  passions,  for  they  would  limit 
his  greatness  and  his  power.  He  is  therefore  a  Spirit — 
that  is,  a  holy  intelligent  person  possessing  all  the  essen- 
tial perfections  of  the  human  spirit.  Wisdom,  holiness, 
goodness,  truth  in  him  are  precisely  what  they  are  in 
us,  except  as  they  are  made  more  excellent  by  the  great 
distinguishing  predicates  of  infinitude,  eternity,  and  im- 
mutability, for  these  qualify  all  his  being  and  all  his 
properties.  He  is  infinite,  eternal,  unchangeable  in  his 
being  or  substance,  and  also  in  his  wisdom,  and  also  in 
his  power,  and  also  in  his  holiness,  etc.,  etc. 

The  indefinite  is  that  to  which  we  place  no  bounds. 
The  infinite  is  that  to  which  no  limits  can  be  placed. 
God  is  infinite. 

He  is  infinite  as  to  duration.  Time  is  limited  duration, 
measured  by  successions  either  of  thought  or  motion. 
God  exists  beyond  all  limits  of  time,  without  beginning, 
without  end,  without  succession.  There  is  no  past  or 
future;  all  duration  is  always  present  to  Him. 


14         THE    WESTMINSTER   SYSTEM    OF    DOCTRINE. 

He  is  infinite  as  to  space.  He  is  not  extended  nor 
divided  nor  multiplied,  but  the  whole  God  is  present 
everywhere  at  every  moment. 

God's  wisdom  is  absolutely  perfect  because  his  knowl- 
edge is  infinite.  Wisdom  includes  knowledge,  and  im- 
plies the  perfectly  right  use  of  unlimited  knowledge. 
He  knows  himself,  and  all  things  outside  of  himself,  by 
one  eternal  absolutely  perfect  act  of  intuition.  He  does 
not  reason  from  the  known  to  the  unknown,  but  he  be- 
holds all  existence  past,  present,  and  future  by  one  act  as 
a  whole.  He  knows  all  things  in  their  essences  as  they 
really  are,  not  merely  as  they  appear,  and  he  knows  them 
in  all  their  properties  and  relations  and  with  infallible 
accuracy. 

God^s  power  is  infinite  because  by  his  pure  will  he  can 
do  anything  he  chooses  either  with  or  without  or  against 
second  causes  as  he  pleases.  He  is  in  his  works  of  crea- 
tion and  providence  entirely  free  from  all  hindrance  or 
limitation  from  anything  outside  himself.  He  cannot 
act  inconsistently  with  his  own  perfections.  This  is  his 
only  limit. 

God's  holiness  is  absolutely  perfect.  There  is  no  con- 
flict, no  limit,  no  deficiency,  no  exaggeration  in  his  moral 
perfection.  The  love  of  righteousness  and  the  hatred  of 
iniquity  are  his  most  characteristic  and  controlling  prin- 
ciples. They  are  the  foundation  of  his  being  and  of  all 
his  plans  and  Avorks.  The  justice,  of  God  is  absolute  and 
immutable,  and  without  limit.  He  is  just  in  making 
and  in  executing  laws  as  King  of  the  moral  world.  He 
.  is  just  in  all  his  relations  and  dealings  with  his  moral  sub- 
jects. He  is  immutably  determined  by  the  moral  per- 
fection of  his  nature  to  visit  every  sin  with  a  just  recom- 


THE  TRINITY.  15 

pense  of  reAvard,  if  not  in  tlie  person  of  tlie  sinner,  then 
in  the  person  of  his  Substitute.  The  terrible  lake  of  fire 
and  the  cross  of  Calvary  are  awful  testimonies  to  his 
absolute  justice. 

The  "goodness  of  God  is  absolute  and  measureless. 
Toward  all  sentient  creatures  it  is  exercised  as  benev- 
olence and  beneficence.  Toward  all  holy  persons  it  is 
exercised  as  love.  Toward  all  suffering  creatures  it  goes 
out  as  mercy.  Toward  sinners  of  the  human  family  it 
is  exercised  as  grace.  It  is  obvious  that  absolute  justice 
demands  satisfaction  independently  of  the  personal  dis- 
cretion of  the  Judge,  but  grace  from  its  essential  nature 
must  be  sovereign,  and  depends  absolutely  upon  the  free 
will  of  the  King. 

The  truth  of  God  is  absolutely  perfect,  and  has  no 
limits.  It  is  the  foundation  of  all  knowledge,  all  action, 
and  all  faith.  God  is  self-consistent — i.  e.  true  to  him- 
self. He  is  unchangeable — i.  e.  true  to  his  past,  and  to 
all  his  plans,  and  to  all  his  pledges.  He  is  infallibly 
correct  in  all  his  revelations  and  reliable  in  all  his  en- 
gagements. Therefore  we  trust  the  testimony  of  our 
senses  and  the  deductions  of  our  reason,  for  he  made  us. 
Therefore  we  believe  the  Bible  because  it  is  his  Word. 

2d.  God  is  One  God,  yet  Three  Persons.    Ques. 
5  and  6. 

Q.  5.  Are  there  more  Gods  than  one  f 
A.   There  is  but  one  only,  the  living  and  true  God. 
Q.  6.  How  many  persons  are  there  in  the  Godhead  f 
A.  There  are  three  persons  in  the  Godhead;  the  Father ^ 
the  Son,  and  the  Holy  Ghost;  and  these  three  are  one  God, 
the  same  in  substance,  equal  in  j^ower  and  glory. 


16         THE   WESTMINSTER   SYSTEM   OF   DOCTRINE. 

The  doctrine  of  the  Personality  of  God  is  taught  in 
the  Bible  under  the  following  heads : 

A.  The7'e  is  hut  one  God. — The  unity  of  the  world 
shows  there  is  only  one  Maker.  The  voice  of  conscience 
testifies  that  there  is  only  one  Lord  and  Master.  Reason 
teaches  that  there  can  be  but  one  infinite  and  absolute 
Sovereign.  This  one  God  is  called  the  living  and  true 
God,  to  distinguish  his  name  from  those  of  the  false  gods 
the  heathen  worship,  who  are  false  and  dead.  Hence 
God  is  one  spirit — i.  e.  one  substance — and  Father,  Son, 
and  Holy  Ghost,  being  that  one  and  selfsame  substance, 
have  the  same  attributes,  and  are  of  course  equal  in 
power  and  glory. 

B.  Father,  Son,  and  Holy  Ghost  are  all  this  one  living 
and  true  God. 

None  can  doubt  that  this  is  true  as  to  the  Father. 
The  Bible  abundantly  proves  that  (1)  tlie  Son  is  truly 
God ;  (2)  the  Holy  Sj)irit  is  a  distinct  person. 

1st.  The  Son  is  Truly  God. — The  proof  of  the  divinity 
of  Christ  virtually  establishes  the  doctrine  of  the  Trinity: 
(1)  He  existed  before  his  birth  from  the  Virgin  (John  8  : 
58 ;  17:5;  3  :  31).  (2)  All  the  names  and  titles  of  God 
are  habitually  given  to  him  (John  1  :  1 ;  1  John  5  :  20  ; 
Rom.  9:5;  Rev.  1  :  8).  (3)  All  divine  attributes  are 
predicated  of  him :  eternity  (John  8  :  58) ;  immutability 
(Heb.  1  :  10,  11  ;  13  :  8);  omnipresence  (Matt.  18  :  20: 
John  3:13);  omniscience  (Matt.  11:27);  omnipotence 
(John  5:17;  Heb.  1  :  3).  (4)  All  divine  works  are 
asserted  of  hi-m  :  Creation  (John  1  :  3-10) ;  preservation 
and  jjrovidential  government  (Col.  1:17);  judgment  (John 
5  :  22 ;  INIatt.  25  :  31,  32) ;  giving  eternal  life  (John  10 : 


THE   TRINITY.  17 

28) ;  sending  the  Holy  Ghost  (John  16  :  7).  (5)  Divine 
worship  is  to  be  paid  to  him  (Heb.  1:6;  Eev.  1  :  5,  6). 

2d.  The  Holy  Ghost  is  a  Distinct  Person. — Christ  uses 
all  the  personal  pronouns,  I,  thou,  he,  when  speaking  of 
the  relation  of  the  Spirit  to  himself  and  to  the  Father 
(John  14 :  17,  26;  15  :  26).  The  Spii'it  acts  as  a  Person, 
"teaching,'^  " interceding,'^  "dividing  to  every  man  as  he 
wills"  (John  16:7-14;  Eom.  8  :  26 ;  1  Cor.  12:11). 
We  are  "baptized  into  his  name"  as  "  into  the  name  of 
the  Father."  He  may  be  grieved,  and  wicked  men  com- 
mit "blasphemy  against  the  Holy  Ghost"  (Eph.  4  :  30 ; 
Matt.  12  :  31,  32). 

c.  Father,  Son,  and  Holy  Ghost  are  distinct  Persons. 
They  love  one  another.  They  speak  to  and  of  one  an- 
other. They  send  and  are  sent  by  one  another.  They 
take  counsel  together  and  work  together  to  one  common 
end  (John  14  :  16,  26  ;  15  :  26  ;  16  :  13-15 ;  17  :  5,  6). 

D.  They  are  eternally  and  mutually  related  as  Father, 
and  Son,  and  Spirit.  The  Father  is  first,  the  Son  second, 
and  the  Spirit  third.  The  First  is  Father  of  the  Second. 
The  Second  is  "Son,"  is  the  "Word,"  the  "Express 
Image,"  the  "  Fullness  bodily,"  of  the  First.  The  Third 
is  the  Spirit  of  the  Father  and  of  the  Son. 

E.  In  all  their  outward  work  on  the  creation  they  work 
together  according  to  one  plan.  The  Father  sends  the 
Son  and  the  Spirit.  The  Father  and  Son  send  the 
Spirit.  The  Son  reveals  the  Father.  The  Spirit  every- 
where operates  and  executes  the  common  will  of  Father, 
Son,  and  Holy  Ghost. 

F.  In  the  work  of  redemption  the  Scriptures  attribute 
the  sovereign  plan  to  the  Father,  the  execution  to  the  Son, 
the   application   to   the   Holy   Spirit.      ^^  Through   him 


18         THE  WESTMINSTER  SYSTEM  OF   DOCTEINE. 

(Christ)  we  have  access  (introduction)  hy  one  Spirit  uni^ 
the  Father"  (Eph.  2:18). 

The  ISTiCENE  Creed,  composed  325  a.  d. 

I  believe  in  one  God,  the  Father  Almighty,  Maker  of 
heaven  and  earth,  and  of  all  things  visible  and  invis- 
ible : 

And  in  one  Lord  Jesus  Christ,  the  only-begotten  Son  of 
God,  begotten  of  his  Father  before  all  worlds,  God  of  God, 
Light  of  Light,  Very  God  of  Very  God,  begotten,  not 
made.  Being  of  one  substance  with  the  Father;  by  whom 
all  things  were  made;  who  for  us  men,  and  for  our  salva- 
tion, came  down  from  heaven,  and  was  incarnate  by  the 
Holy  Ghost  of  the  Virgin  Mary,  and  was  made  man,  and 
was  crucified  for  us  under  Pontius  Pilate.  He  suffered 
and  was  buried,  and  the  third  day  he  rose  again  accord- 
ing to  the  Scriptures,  and  ascended  into  heaven,  and  sitteth 
on  the  right  hand  of  the  Father.  And  he  shall  come  again 
ivith  glory  to  judge  both  the  quick  and  the  dead ;  whose 
kingdom  shall  have  no  end. 

And  I  believe  in  the  Holy  Ghost,  the  Lord  and  Giver 
of  life,  who  proceedeth  /ro??i  the  Father  and  the  Son,  who 
with  the  Father  and  the  Son  together  is  worshipped  and 
glorified,  who  spake  by  the  j)rophets.  Arid  L  believe  in 
one  Catholic  and  Apostolic  Church.  L  acknowledge  one 
baptism  for  the  remission  of  sins,  and  I  look  for  the  res- 
urrection of  the  dead  and  the  life  of  the  world  to  come. 
[II.]  God's  Will  or  Plan.    Ques.  7. 

Q.  7.  What  are  the  Decrees  of  God  f 

A.  The  Decrees  of  God  a,re,  his  eternal  purpose  accord- 
ing to  the  counsel  of  his  will,  lohereby,  for  his  own  glory y 
he  hath  foreordained  whatsoever  comes  to  pass. 


god's  plan.  19 

The  Scriptures  refer  the  Plan  of  God  pre-eminently  to 
the  Father,  but  essentially  to  the  whole  Godhead  (John 
10  :  18 ;  12  :  49 ;  17  :  6).  If  God  is  an  intelligent  agent, 
he  mast  have  had  a  plan ;  if  an  eternal,  infinitely  wise 
and  powerful  and  immutable  agent,  he  must  liave  had 
one  all-comprehensive  plan  from  the  beginning;  if  he 
exists  as  three  Persons,  his  plan  must  be  mutual — that  is, 
of  the  nature  of  a  covenant,  to  be  executed  by  the  Three 
in  concert. 

The  Plan  must  have  the  attributes  of  the  Planner. 
It  must  be  absolutely  righteous,  benevolent,  and  just. 
It  must  be  absolutely  sovereign  and  immutable.  The 
purposes  of  the  Planner  are  not  the  proximate  causes 
of  any  thing;  nevertheless,  they  must  infallibly  be 
fulfilled. 

They  are  07ie  purpose.  We  speak  of  '^decrees"  be- 
cause, being  finite,  we  necessarily  think  only  of  one  small 
part  of  his  plan  at  a  time.  But  to  his  mind  and  will  it 
is  only  one  single  plan,  embracing  as  one  system  all  the 
ends,  means,  and  conditions  of  events  in  their  natural 
relations.  It  establishes  the  dependence  of  ends  on 
means  and  conditions,  so  that  these  can  never  be  sepa- 
rated. The  liberty  of  free  agents  and  the  contingency 
of  second  causes  are  included  in  God^s  decree,  and  there- 
fore can  never  be  interfered  with  by  it.  (Compare  the 
24th  and  31st  vs.  of  27th  chap,  of  Acts.)  This  one  all- 
comprehensive  decree  is  necessary  if  God  infallibly /ore- 
hnoics  whatsoever  will  come  to  pass.  For  if  he  foresees 
how  any  man  will  act  in  a  given  conjuncture,  and  so 
foreseeing  proceeds  to  create  him  and  place  him  in  that 
conjuncture,  he,  of  course,  in  so  doing  predetermines  the 
occurrence  of  the  event.     But  the  event  itself  is  no  less 


20         THE   WESTMINSTER   SYSTEM   OF   DOCTEINE. 

free,  being  produced  solely  by  the  rational,  unbound  will 
of  the  man  himself. 

This  Plan  must  be  sovereign,  since  God  alone  exists 
when  he  forms  it,  and  all  things  that  afterward  exist  are 
made  what  they  are  by  the  Plan  itself.  And  for  the 
same  reason  the  single  great  end  of  the  Plan  is  the  glory 
of  God  himself;  that  is,  the  manifestation  of  his  inhe- 
rent excellence  by  the  exercise  of  his  perfections.  If  the 
glory  of  God  is  the  chief  end  of  the  Plan,  it  must,  of 
course,  be  the  chief  end  of  every  part  of  it — of  creation, 
of  providence,  and  of  redemption;  and  so  the  Scriptures 
declare. 

This  Plan,  being  universal,  must  include  the  designed 
and  deliberate  permission  of  sin,  and  the  determination  to 
overrule  it  to  the  end  of  his  own  glory.  But  God  can- 
not be  the  cause  of  sin.  The  only  cause  of  sin  is  the 
rebellious  wills  of  his  creatures.  The  Scriptures  assign 
to  God  only  these  relations  to  sin :  (1)  he  abhors  it;  (2) 
he  forbids  it ;  (3)  he  permits  it;  (4)  he  restrains  it ;  (5)  he 
punishes  it;  (6)  he  overrules  its  consequences  to  good 
(Ps.  76  :  10 ;  Acts  2  :  23 ;  4  :  27,  28). 

(See  Dan.  4  :  35;  Isa.  40  :  13,  14;  Eom.  9  :  15,  18; 
Eph.  1:5,  11;  Matt.  11:25,26.) 

Since  the  salvation  of  guilty  sinners  is  absolutely  of  free 
and  sovereign  grace,  and  must  be  received  as  such,  the 
salvation  of  every  man  must  depend  upon  a  personal 
election  of  God.  God  offers  salvation  to  all  on  the  con- 
dition of  faith.  But  he  gives  the  faith  to  those  whom 
he  chooses  (i:ph.  2:8;  Matt.  20  :  16  ;  22  :  14).  :N'ever- 
.  theless,  those  who  refuse  to  believe  and  be  saved  have 
only  themselves  to  blame  for  it,  because  the  only  reason 
they  do  not  believe  is  the  wicked  disposition  of  their 


21 

own  liearts,  and  because  God  kindly  and  liouestly  invites 
them  and  promises  salvation  by  his  Word,  and  draws 
them  by  the  common  influences  of  his  Spirit. 

But  those  whom  God  punishes  he  punishes  not  as 
Sovereign,  but  as  Judge,  justly  for  their  sin.  He  ^^  or- 
dains them  to  dishonor  and  wrath  for  their  sin,  to  the 
praise  of  his  glorious  justice  ^^  (Conf.  Faith,  chap.  3,  §  7 ; 
Larger  Cat.,  Q.  13;  Lam.  3  :  22;  John  3:16;  Rom.  3 : 
24;  11:5,6;  1  Cor.  4  :  7 ;  15:10;  Eph.  1  :  5,  6 ;  2: 
4-10). 

[III.]  The  Execution  of  God's  Plan.    Ques.  8-38. 
Q.  8.  How  doth  God  execute  his  Decrees  f 
A.  God  executeth  his  Decrees  in  the  works  (1)  of  Creation 

and  (2)  Providence. 

A.  God's  Works  of  Ceeation.     Ques.  9,  10. 
First.    General  Creation. 

Q.  9.   What  is  the  work  of  creation  f 

A.  The  icork  of  creation  is  God's  making  all  things 
of  nothing  J  by  the  word  of  his  power,  in  the  space  of  six 
days,  and  all  very  good. 

In  the  beginning  of  time  God  first,  by  a  word  of  com- 
mand, brought  into  being  all  the  material  elements  of 
which  the  universe  exists.  Then  all  was  chaos,  an  abyss 
without  form  and  void,  and  dark.  Then  the  divine 
Spirit  brought  gradually,  through  a  process  called  gene- 
sis, during  successive  periods  of  duration,  cycles,  or  ages, 
the  elements  into  order,  and  so  produced  the  suns  and 
planets  and  all  things  therein  in  their  generations.  The 
"days''  of  creation  are  supposed  to  have  been  long 
periods  of  time,  the  measure  of  which  is  not  known  to 


22         THE    WESTMINSTER  SYSTEM  OF  DOCTRINE. 

US.  There  was  a  time  when  tlie  world  was  uot,  and  God 
existed  alone  (Gen.  ch.  1-ch.  2:3;  Ps.  90  :  2;  John  17  : 
5,  24;  Heb.  11  :  3;  Ps.  33  :  6 ;  148  :  5). 

A  distinction  must  be  made  between  God's  immediate 
creation  of  the  material  elements  out  of  notliino;,  and  his 
mediate  creation  of  new  species  of  things  out  of  materials 
already  existing.  Thus^  God  formed  the  bodies  of  men 
and  of  beasts  out  of  the  ground,  and  the  soul  of  man  he 
produced  by  breathing  into  him  life  (Gen.  2  :  7  and  19). 
We  believe  that  God  creates  all  immaterial  souls  imme- 
diately and  severally  out  of  nothing. 

The  fact  that  God  is  said  to  have  rested  from  his 
labors  on  the  seventh  day  (Gen.  2  :  2,  3)  does  not  by  any 
means  prove  that  he  made  all  things  in  the  universe  at 
one  time  or  in  one  series,  or  that  he  has  not  often,  and 
may  not  now  and  hereafter,  exercise  his  power  both  of 
immediate  and  mediate  creation.     (See  John  5  :  17.) 

All  things  were  good,  because  each  after  its  kind  and 
in  its  relations  was  perfectly  adapted  to  the  end  for  which 
God  created  it. 

Second.    The  Special  Creation  of  Man.   Ques.  10. 

Q.  10.  How  did  God  create  man  f 

A.  God  created  man  male  and  female,  after  his  own 
image,  in  knowledge,  righteousness,  and  holiness,  with 
dominion  over  the  creatures, 

"After  God  had  made  all  other  creatures,  he  created 
man,  male  and  female,  with  reasonable  and  immortal 
souls,  endued  with  knowledge,  righteousness,  and  true 
holiness,  after  his  own  image,  having  the  law  of  God 
written  in  their  hearts,  and  power  to  fulfill  it ;  and  yet 
under  a  possibility  of  transgressing,  being  left  to  the 


THE   CREATION   OF    MAN".  23 

liberty  of  their  own  will,  which  was  subject  unto  change '^ 
(Conf.  Faith,  chap.  4,  §  2). 

Man  has  existed  in  four  states — (1)  Adam  and  Eve,  as 
created  by  God,  were  holy,  disposed  to  and  able  to  do 
right,  yet  mutable  and  also  able  to  do  wrong.  This  state 
was  peculiar  to  Adam  and  Eve,  and  experienced  by  them 
alone  of  all  mankind. 

(2)  Their  descendants  since  the  fall  have  corrupt 
natures,  and  are,  before  they  are  born  again  by  the  Holy 
Ghost,  utterly  unable  to  wish,  or  to  begin,  or  to  do  any- 
thing spiritually  good — ?.  e.  pertaining  to  their  relations 
to  God.  They  are  free  in  willing  evil,  but  not  able  to 
will  that  which  is  good. 

(3)  In  the  new  birth  God  frees  the  Christian  from  the 
bondage  of  corruption,  and  enables  him  by  divine  assist- 
ance freely  to  will  that  which  is  right ;  but  by  reason  of 
the  remains  of  sin  in  his  imperfect  state  of  sanctifi cation 
in  this  life  he  freely  wills  at  times  both  evil  and  good. 
But  through  grace  the  good  is  made  to  triumph. 

(4)  "  The  will  of  man  is  made  perfectly  and  immu- 
tably free  to  good  alone  in  the  state  of  glory  only '' 
(Conf.  Faith,  chap.  9,  §§  2-5). 

In  opposition  to  the  modern  doctrine  of  evolution  that 
man  has  worked  up  from  the  condition  of  an  animal  to 
moral  agency,  and  from  bestiality,  through  savagery  and 
barbarism,  to  civilization,  the  whole  Bible  doctrine  of  sin 
and  redemption,  running  through  both  Testaments,  main- 
tains the  following  points:  (1)  Man  was  created  holy, 
but  mutable.  (2)  He  had  a  fair  trial  in  a  pure  world 
and  with  an  easy  and  reasonable  test.  (3)  He  voluu- 
larily  sinned  and  corrupted  his  nature.  (4)  Hence  he  is 
polluted,  guilty,  and  helpless.     (5)  Hence  the  necessity  of 


'24  THE    WESTMINSTER   SYSTEM   OF   DOCTRINE. 

the  expiation  of  guilt  by  the  blood  of  Christ,  and  of 
the  removal  of  pollution  and  helplessness  by  the  Holy 
Ghost. 

That  God  made  Adam  holy  is  proved  (1)  from  Script- 
ure (Gen.  1  :  26  ;  Col.  3:10;  Eph.  4  :  24 ;  Eccles.  7  : 
29).  (2)  From  reason.  If  God  did  not  make  Adam 
holy,  he  never  could  have  become  so.  Moral  character 
comes  before  moral  action.  The  tree  must  be  niade  good 
in  order  that  the  fruit  should  be  good.  A  holy  being 
might  produce  sin  through  selfishness,  appetite,  or  inat- 
tention. But  holiness  could  never  originate  in  moral  in- 
difference, which  in  a  moral  being  is  itself  sin.  The 
double  phrase  in  Gen.  1  :  26,  ^'in  our  image''  and  "after 
our  likeness,"  simply  intensifies  the  emphasis. 

This  likeness  to  God,  which  of  course  applies  only  to 
the  soul  and  not  to  the  body  of  man,  is  of  two  kinds : 

1.  The  constitutional  likeness  as  a  rational,  moral,  vol- 
untary spirit.  This  likeness  man  never  has  lost,  and 
never  can  lose  in  any  world. 

2.  The  moral  and  spiritual  likeness,  consisting  in 
spiritual  knowledge,  righteousness,  and  true  holiness, 
which  the  children  of  Adam  have  all  lost  in  his  fall,  and 
which  is  restored  to  all  believers  in  Christ  by  the  Holy 
Ghost  in  their  regeneration  and  sanctification. 

The  '^  dominion  "  of  man  over  the  creatures  (Gen.  1  : 
26)  partly  results  from  man's  '^  constitutional  likeness  to 
God,"  which  he  has  not  lost ;  that  is,  from  his  superior 
intelligence.  But  for  tlie  absolute  sanction  of  this  right, 
and  for  its  unlimited  exercise,  all '  must  wait  until  our 
nature  is  completely  "  renewed  in  knowledge  (and  true 
liolljicss)  after  the  image  of  Him  that  created  him" 
(Eph.  4  :  24  and  Col.  3  :  10). 


GOD  S   WORKS   OF    PROVIDENCE.  25 

B.  God's  Works  of  Providence. 

Q.   11.  What  are  God's  icorhs  of  Providence  f 

A.  God^s  works  of  Providence  are  his  most  holy,  ivise, 
and  ])oiverful,  preserving  and  governing  all  his  creatures 
and  all  their  actions. 

The  title  Providence  iuclucles  all  God's  activities  in 
relation  to  his  creatures  of  every  kind  subsequent  to 
their  creation. 

It  is  exercised  in  various  ways:  1st.  His  natural  Pro- 
vidence over  all  things  and  elements  embraced  in  the 
material  universe.  2d.  His  moral  Providence,  or  moral 
government  over  all  his  intelligent  and  moral  creatures. 
3d.  His  supernatural  Providence,  embracing  his  entire 
work  of  Pedemption,  embracing  the  Incarnation  of  God 
in  human  nature,  the  Pevelation  of  truth  and  the  In- 
spiration of  the  prophets  and  apostles,  and  miracles  to 
authenticate  their  divine  commission,  and  the  gracious 
work  of  the  Holy  Ghost  in  the  hearts  of  his  redeemed 
people.  Nevertheless,  this  Providence  in  its  widest 
comprehension  is  one  harmonious  system,  whereby  the 
natural,  the  moral,  and  the  supernatural  fit  and  work 
together:  the  moral  is  built  upon  the  natural,  and  the 
supernatural  built  upon  the  moral. 

This  Providence,  in  its  general  sense,  includes — 1st,  a 
Plan.  This  Plan  is  God's  all-comprehensive  Decree, 
discussed  under  the  last  section.  It  is  one  intellectual 
system,  logically  coherent  in  all  its  parts,  comprehending 
in  one  system  all  beings  and  events  in  all  worlds,  material 
and  spiritual,  natural  and  supernatural. 

2d.  Providence  includes  God's  preserving  all  his 
creatures.  This  means  that  as  no  creature  can  bring 
itself  into  being,  so  no  creature  can  continue  to  exist  a 


26         THE    WESTMINSTER   SYSTEM    OF   DOCTRINE. 

single  moment  unless  upheld  by  the  almighty  power  of 
God.  Nothing  except  God  is  self-existent.  All  created 
existence  for  ever  continues  to  be  dependent  existence. 
^^  By  him  all  things  consist ;"  "  Upholding  all  things  by 
the  word  of  his  power ;"  ^^  In  him  we  live  and  move 
and  have  our  being"  (Col.  1  :  17 ;  Heb.  1:3;  Acts  17  : 
28).  3d.  Lastly,  this  general  Providence  of  God  con- 
sists in  his  governing  all  his  creatures  and  all  their  ac- 
tions. This  government  of  God  is  accomplished  by  him 
— A.  As  immanent  in  all  things  as  our  souls  are  in  our 
bodies,  whereby  at  the  same  time,  and  equally  in  all 
things  and  places,  he  acts  immediately  in  every  atom  of 
matter  and  upon  the  centre  of  every  spirit  from  within 
outward.  B.  This  divine  government  is  accomplished 
by  God  as  a  transcendent  Person  external  to  his  creatures, 
commanding,  threatening,  punishing,  inviting,  promising, 
and  acting  upon  the  creature  on  occasion  from  without. 

This  providential  government  must — 1st.  Be  consist- 
ent with  the  nature  of  God — i.  e.  be  ^^holy,  wise,  and 
powerful,"  and  abundantly  merciful.  2d.  It  must  al- 
ways be  consistent  with  the  nature  of  each  one  of  the 
creatures  severally  affected  thereby — i,  e.  he  governs 
material  bodies  in  consistency  with  the  laws  of  matter ; 
living  bodies  in  consistency  with  the  laws  of  life ;  brute 
animals  in  consistency  with  their  natural  instincts;  and 
men  and  angels  in  consistency  with  their  rational  natures 
and  with  the  freedom  of  their  wills.  He  works  in  the 
wills  of  men  from  within,  making  them  "  willing  in  the 
day  of  his  po^v^er,"  and  working  in  them  "  to  will  and  to 
do  " — first  to  will,  and  then  to  do — "  of  his  good  pleas- 
ure." And  he  also  works  on  the  wills  of  men  from 
without,  by  presenting  motives,  arguments,  persuasion.^ 


THE   COVENANT    WITH    ADAM.  27 

threatenings,  promises,  appeals  to  reason  and  to  con- 
science, etc.  Thus  he  governs  while  the  wills  of  men 
remain  perfectly  free  and  responsible. 

This  providential  government  embraces  all  things, 
material  and  spiritual,  temporal  and  eternal,  in  one  sys- 
tem. "After  a  most  special  manner  it  taketh  care  of  his 
Church,  and  disposeth  all  things  to  the  good  thereof,'^  and 
of  every  member  thereof  (Rom.  8  :  28).  The  final  end 
of  his  providential  government  in  all  its  departments  is 
the  manifestation  of  his  own  glory  (Rom.  9:17;  11  :  36). 

c.  God's  Special  Providence  toward  Mankind 
AT  THEIR  Creation. 

Q.  1 2.  JVhat  special  act  of  Providence  did  God  exer- 
cise toivard  man  in  the  estate  loherein  lie  ivas  created  f 

A.  When  God.  had  created  man,  he  entered  into  a  cove- 
nant of  life  with  him,  upon  condition  of  perfect  obedience  ; 
forbidding  him  to  eat  of  the  tree  of  knowledge  of  good  and 
evil,  upon  pain  of  death. 

God  having  made  man  holy,  yet  mutable  and  liable  to 
fall,  as  shown  under  Ques.  10,  he  proceeded  mercifully 
to  enter  into  a  Covenant  with  Adam  and  Eve  as  the 
representatives  of  the  entire  mass  of  their  descendants, 
wherein  they  were  afforded  an  opportunity  of  securing,  by 
a  temporary  obedience  during  a  period  of  probation  under 
the  most  favorable  circumstances  possible,  the  establishment 
of  their  holy  character,  so  that  they  should  never  be  liable 
to  sin  for  ever.  Thus  by  one  trial  would  the  eternal  bless- 
edness of  the  whole  human  family  have  been  secured. 

A  covenant  is  a  conditional  promise.  God  promised 
to  Adam  eternal  life  on  condition  of  his  remaining  per- 
fectly obedient  during  a  period  of  probation.     The  alter- 


28  THE    WESTMINSTER   SYSTEM    OF    DOCTRINE.  , 

native  to  tlie  promise  was  death  on  condition  of  disobe- 
dience. This  covenant  was  called  a  Covenant  of  Life, 
because  its  promise  was  life.  It  has  been  called,  in  (Con- 
trast with  the  gospel  Covenant  of  Salvation  on  condition 
of  faith,  a  Covenant  of  Works,  because  its  condition  was 
works ;  and  a  Legal  Covenant,  because  it  demanded  as  the 
condition  of  favor  the  complete  conformity  of  Adam  and 
all  his  exercises  of  soul  and  body  to  the  law  of  absolute 
moral  perfection. 

The  special  test  of  obedience  which  God  selected  to  try 
the  loyalty  of  our  first  parents  Avas  expressed  in  the  com- 
mand not  to  eat  of  the  fruit  of  the  tree  of  knowledge  of 
good  and  evil.  This  tree,  of  course,  had  no  moral  qual- 
ity, nor  any  power  of  comnumicating  any  moral  quality 
in  itself.  It  was  called  the  tree  of  the  knowledge  of 
good  and  evil  because  it  was  used  as  an  instrument  to 
test  the  fidelity  of  Adam  and  Eve,  and  hence  became  to 
them  the  occasion  of  that  tremendous  experience  of  good 
and  evil  which  they  have  subsequently  gathered. 

God  has  attached  to  every  one  of  his  covenants  with 
men  a  visible  seal.  The  use  of  a  seal  is  to  confirm  and 
consummate  a  contract,  and  hence  to  convey  to  the  recip- 
ient party  the  benefits  engaged  for.  The  seal  of  the  Cov- 
enant God  formed  with  Noah,  in  which  he  promised  that 
the  earth  should  never  again  be  destroyed  by  a  flood 
(Gen.  9  :  9-17),  was  the  rainbow.  The  seal  of  the  Cov- 
enant God  made  with  Abraham,  promising  that  by  his 
seed  should  all  the  nations  of  the  earth  be  blessed  (Gen. 
12:3;  18  :  18  ;  17  :  1-14),  was  circumcision.  The  seal 
of  the  Covenant  God  made  with  the  nation  of  Israel 
through  Moses  was  the  Passover  (Ex.  13  :  3-10).  The 
seals  of  the  gospel  Covenant  which  God  makes  in  Christ 


THE   FALL   OF   ADAM.  29 

with  believers  are  Baptism  and  the  Lord's  Supper.  The 
seal  of  the  Covenant  of  Works  which  God  made  Avith 
Adam,  and  with  all  mankind  in  him,  was  the  "tree 
OF  LiFE''(Gen.  3:22,  24). 

All  these  seals  are  sacraments.  The  tree  of  Life  had 
no  more  inherent  power  of  giving  life  than  the  Lord's 
Supper.  But  it  was  requisite  to  justice  and  order  that 
Adam  and  Eve,  having  broken  the  covenant,  should  be 
excluded  from  the  seal  which  sacramentally  signified, 
sealed,  and  conveyed  its  forfeited  benefits. 

The  Old  Testament  opens  with  a  view  of  the  Paradise 
Lost.  The  New  Testament  closes  with  a  view  of  the 
Paradise  Eegained,  with  the  "  Tree  of  Life "  on  either 
side  of  the  "  pure  River  of  Water  of  Life,  clear  as  crys- 
tal, proceeding  out  of  the  throne  of  God  and  of  the 
Lamb"  (Rev.  22  :  1,  2).  Thus,  "where  sin  abounded, 
grace  did  much  more  abound "  (Rom.  5 :  20). 

D.  The   Fall   of   Adam   and  its  Consequences. 
Ques.  13-19. 

This  includes  (1)  The  origin  of  sin ; 

(2)  The  nature  of  sin ; 

(3)  The  apostatizing  act  of  Adam  and  Eve ; 

(4)  The  way  in  w4iich  their  posterity  w^ere  responsible 
for  that  act ; 

(5)  The  estate  of  sin  into  which  that  act  of  apostasy 
brought  all  mankind ; 

(6)  The  estate  of  misery  which  is  inseparable  from 
that  estate  of  sin. 

1st.  The  Origin  of  Sin.     Ques.  13. 
Q.  13.     Did  our  first  parents   continue  in  the   estate 
wherein  they  were  created? 


30         THE   A7ESTMINSTER   SYSTEM   OF   DOCTRINE. 

A.  Our  first  ixtreiits  being  left  to  the  freedom  of  their 
own  ivill,  fell  from  the  estate  wherein  they  were  created,  by 
sinning  against  God. 

God  is  self-existent.  All  beings  other  than  himself 
are  brought  into  being  by  the  free  act  of  God  creating 
them.  God,  being  infinitely  holy  and  righteous,  cannot 
be  the  cause  of  sin.  But,  as  shown  above  under  Ques. 
10,  Adam  was  brought  into  existence  with  a  nature 
inclined  to  holiness,  and  a  will  able  to  choose  either  obe- 
dience or  disobedience.  He  freely  chose  disobedience, 
and  so  sin  originated,  as  it  only  could  originate,  in  the 
free  act  of  a  free  agent.  It  was  at  the  beginning  a  vol- 
untary act  against  sufficient  knowledge.  It  was  a  free, 
inexcusable  act  of  rebellion  against  the  All-perfect  and 
the  All-beneficent. 

2d.  The  Nature  of  Sin.     Ques.  14. 

Q.  14.    What  is  sin  f 

A.  Sin  is  any  ivant  of  conformity  unto,  or  transgression, 
of  the  laio  of  God. 

The  '^  Law  of  God  "  is  his  holy  will,  expressing  his 
holy  nature  however  or  in  whatever  form  it  may  be  made 
known  to  his  intelligent  and  free  creatures. 

This  includes  (1)  '^  the  law  written  in  their  hearts  " 
(Rom.  2  :  15);  (2)  the  revelation  of  God  in  nature  (Rom. 
1  :  19,  20);  (3)  the  various  personal  revelations  God  made 
of  his  will  to  the  prophets  in  former  times  (Heb.  1:1); 
(4)  the  various  revelations  God  has  made  of  his  will  in 
the  Scriptures:  (a)  temporary  and  binding  on  a  single 
people,  as  the  ceremonial  law  given  for  a  time  to  the 
Jews;  {b)  the  universal  and  permanent  moral  law,  sum- 
marily stated  in  the  Ten  Commandments;  {c)  all  the 
permanent  directions  contained  in   the  New  Testament 


31 

for  the  guidance  of  his  people  during  the  present  dis- 
pensation. 

Holiness  in  the  creature  is  the  perfect  conformity  to 
this  law^  as  far  as  made  known  to  him,  in  his  character, 
liis  affections,  dispositions,  purposes,  choices,  words,  and 
actions.  Sin,  on  the  other  hand,  is  any  and  every  want 
of  conformity  to  this  law,  as  far  as  made  known  to  him, 
in  his  character,  his  affections,  dispositions,  purposes, 
choices,  thoughts,  words,  and  actions. 

Hence  the  answer  in  the  Catechism  distinguishes  be- 
tween "  want  of  conformity  unto  "  and  "  transgression  of 
the  law  of  God."  This  is  intended  to  show— (1)  That 
sin  does  not  exclusively  consist  of  actions,  but  that  the 
permanent  character  and  inward  dispositions  and  affec- 
tions of  a  man  when  not  conformed  to  the  law  of  God 
are  sinful  no  less  than  evil  actions.  (2)  This  shows  that 
omissions,  failures,  and  defects  in  duty  are  sin  as  truly  as 
positive  transgression. 

All  sin  involves — 1st,  moral  pollution ;  2d,  guilt,  ill- 
desert,  obligation  to  punishment. 

3d.  The  Apostatizing  Act  of  Adam  and  Eve. 
Ques.  15. 

Q.  15.  What  was  the  sin  ichereby  our  first  parents  fell 
from  the  estate  icherein  they  were  created  f 

A.  The  sin  whereby  our  first  parents  fell  from  the  estate 
wherein  they  were  created j  was  their  eating  the  forbidden 
fruit. 

This  outward  act  would  have  been  innocent  in  itself 
if  it  had  not  been  forbidden.  God  mercifully  and  justly 
selected  an  action  in  itself  morally  indifferent,  in  order 
that  it  might  be  (1)  an  easy,  (2)  a  thorough  and  clear  test 
of  the  simple  obedience  of  Adam  and  Eve. 


32         THE   WESTMINSTER   SYSTEM   OF    DOCTRINE. 

The  siu  was  one  of  disobedience.  The  incitives  to  it 
were  (1)  tlie  natural  attractiveness  of  the  fruit  appealing 
to  natural  appetite ;  (2)  the  seduction  of  Satan  appealing 
to  the  weaknesses  of  the  unconfirmed  moral  nature  of 
our  first  parents. 

The  first  address  of  the  Tempter  suggested  doubt: 
"Yea  hath  God  said?"  etc.  His  second  address  sug- 
gested positive  unbelief :  "  Ye  shall  not  surely  die,  for/^ 
etc.  Thus  doubt,  unbelief,  and  pride  appear  to  have 
been  the  evil  states  of  heart  which  led  to  the  outward 
act  of  disobedience. 

4th.  The  Way  in  which  their  Posterity  were 
Eesponsible  for  that  Act.     Ques.  16. 

Q.  16.  Did  all  manhind  fall  in  Adam's  first  trans- 
gression f 

A.  The  Covenant  being  made  with  Adam,  not  only  for 
himself,  hut  for  his  posterity,  all  mankind  descending  from 
him  by  ordinary  generation,  sinned  in  him  and  fell  with 
him  in  his  first  transgression. 

The  nature  of  the  Covenant  of  Works  which  God 
formed  with  Adam  when  he  was  created  has  been  dis- 
cussed above  under  Ques.  12.  The  answer  to  Ques.  16 
proceeds  further  to  assert  that  this  covenant  was  not 
made  with  Adam  as  a  private  person,  but  with  him  as 
the  root  and  representative  of  all  mankind.  Hence  not 
only  himself,  but  all  his  posterity  equally  with  himself, 
were  concerned  in  its  terms. 

Adam's  natural  headship  is  \hQ  ground  of  his  federal 
headship.  If  the  question  is,  How,  by  what  means, 
does  it  come  to  pass  that  every  human  being  comes  into 
the  world  with  a  depraved  nature?  the  answer  is  that 
Adam  and  Eve,  the  natural  root  and  origin  of  all  men, 


ORIGINAL   SIN.  33 

corrupted  tlieir  own  nature,  which  corrupt  nature  is  neces- 
sarily propagated  to  each  new-born  descendant  by  natural 
generation.  If  the  question  be,  ^yHY,  on  what  ground 
of  justice,  God  brings  this  terrible  curse  of  hereditary 
depravity  upon  each  new-born  soul  before  he  has  person- 
ally done  either  good  or  evil?  the  answer  is  that  each 
one  of  us,  being  represented  in  the  holy  new-created 
Adam,  had  a  far  safer,  fairer  probation  than  we,  any 
of  us,  could  have  had  in  our  own  persons  after  Adam's 
sin  had  corrupted  the  fountain  from  which  we  spring. 

The  angels  had  each  his  probation  in  his  own  person. 
But  there  is  no  Christ  for  fallen  angels.  Each  angel  who 
sinned  remains  hopelessly  lost.  Each  angel  which  stood 
the  first  trial  continues  to  keep  his  first  estate.  But  since 
we  fell  in  Adam,  the  representative  of  all  men,  we  are 
saved  in  Christ,  the  second  Adam,  the  representative  of 
his  own  people,  of  his  "sheep.'' 

The  representative  princij^le  is  grounded  both  in  nature 
and  in  Scripture.  Children  do  everywhere  inherit  the 
good  or  evil  consequences  of  their  parents'  lives.  "The 
free  will  of  the  parent  becomes  the  destiny  of  the  child " 
(Hugh  Miller).  Witness  the  declaration  attached  to  the 
Second  Commandment  (Ex.  20  :  5),  the  representa- 
tive character  of  Christ  the  second  Adam.  He  assumed 
the  legal  responsibility  for  our  sins,  and  the  reward  of 
his  righteousness  is  given  to  us.     (See  Rom.  5  :  12-21.) 

The  full  penalty  denounced  upon  Adam  and  Eve  as 
the  punishment  of  their  apostasy  has  been  continuously 
and  rigorously  inflicted  on  each  of  their  descendants — 
death  (Gen.  2:17)  and  pains  of  childbirth,  a  cursed 
earth,  and  the  necessity  of  gaining  our  daily  bread  by 
the  sweat  of  our  brow  (Gen.  3  :  16-19). 
.3 


34         THE  WESTMINSTER  SYSTEM   OF  DOCTRINE. 

5th.  The  Estate  of  Sin  into  which  that  Act 
OF  Apostasy  brought  all  Mankind.    Ques.  17, 18. 

Q.  17.  Into  what  estate  did  the  fall  bring  mankind  f 

A.  The  fall  brought  mankind  into  an  estate  of  sin  and 
misery. 

Q.  18.  Wherein  consists  the  sinfulness  of  that  estate 
whereinto  man  fellf 

A.  The  sinfulness  of  that  estate  whereinto  man  fell,  con- 
sists in  the  guilt  of  Adam^s  first  sin,  the  want  of  original 
righteousness,  and  the  corruption  of  his  whole  nature,  which 
is  commonly  called  original  sin;  together  with  all  actual 
transgressions  which  proceed  from  it. 

Sin  is  any  want  of  conformity  in  (1)  the  actions,  (2) 
the  moral  condition,  and  (3)  the  legal  relations  of  a 
man  with  the  law  of  God.  But  the  sinful  moral  condi- 
tion must  precede,  and  is  the  source  from  which  the  evil 
actions  must  come.  A  universal  fact  must  have  a  uni- 
versal cause.  As  all  men  without  exception  begin  to  sin 
actively  as  soon  as  they  arrive  at  moral  agency,  their  in- 
herited nature  must  be  depraved,  and  the  inherited  de- 
pravity of  nature  must  be  the  cause  of  that  universal 
fact.  This  inherited  depravity  of  nature,  which  comes 
to  every  man  at  birth  and  before  he  exercises  sinful 
acts,  is  what  is  meant  by  the  theological  phrase  "  Original 
Sin,"  or  the  sin  which  is  the  fountain  or  origin  of  all 
other  sin. 

This  original  or  birth  sin,  which  comes  to  each  of  us 
at  birth  by  natural  generation,  is  (1)  inflicted  upon  us  as 
the  just  punishment  of  Adam's  act  of  apostasy.  It  comes 
.  upon  us  as  God's  judgment  upon  "  the  guilt  of  Adam's 
first  sin."  (2)  It  is  not  merely  a  negative  state — i.  e.  the 
loss  of  that   original   holiness   or   righteousness   which 


THE  SIN   AND   MISERY   OF   MAN.  35 

adorned  the  persons  of  our  first  parents  when  created. 
It  does  consist  in  this  loss,  but  in  addition  it  includes  (3) 
the  moral  corruption  of  our  whole  nature. 

This  moral  corruption  of  our  whole  nature  involves 
(1)  spiritual  blindness  of  our  minds  (1  Cor.  2  :  14,  15; 
John  12  :  40);  (2)  hardening  and  moral  perversion  of  our 
affections;  (3)  perversity  of  our  wills.  Hence  our  ac- 
tions are  morally  corrupt.  "  There  is  none  that  doeth 
good,  no,  not  one  "  (Ps.  14  :  3  ;  Matt.  12  :  33-37).  Even 
in  the  Christian  there  remains  a  "  law  in  his  members 
warring  against  the  law  of  his  mind,  and  bringing  him 
into  captivity  to  the  law  of  sin  which  is  in  his  members'' 
(Rom.  7  :  23) ;  '^  Both  Jews  and  Gentiles  are  all  under 
sin/'  "  for  all  have  sinned  and  come  short  of  the  glory 
of  God ;"  "  Therefore  by  the  deeds  of  the  law  there  shall 
no  flesh  be  justified  in  his  sight"  (Rom.  3d  chap.). 

6th.  The  Estate  of  Misery  which  is  Insepar- 
able  FROM   THAT   ESTATE   OF   SiN.      QueS.   19. 

Q.  19.  What  is  the  misery  of  that  estate  whei^einto  man 
fellf 

A.  All  mankind  by  their  fall  lost  communion  with  Godj 
are  under  his  wrath  and  curse,  and  so  made  liable  to  all 
the  miseries  in  this  life,  to  death  itself  and  to  the  pains  of 
hell  for  ever. 

All  created  rational  spirits  are  so  constituted  that  they 
can  continue  to  exist  in  a  holy  and  happy  state  only  while 
living  in  immediate  fellowship  and  active  sympathy  with 
the  Father  of  all  spirits.  Sin  at  once  cut  man  off  from 
the  possibility  of  this  communion.  (1)  God  is  holy  and 
righteously  offended  with  us  because  we  are  sinners.  Sin 
is  that  thing  which  God  hateth,  and  he  cannot  look  upon 
it  with  any  degree  of  allowance.     (2)  We  are  alienated 


36  THE    WESTMINSTER   SYSTEM    OF   DOCTRINE. 

in  our  hearts  from  the  holy  God,  and  are  full  of  a  slavish 
fear  of  his  just  punishments. 

Man,  having  been  righteously  cut  oflP  from  this  com- 
munion with  God,  instantaneously  died  (1)  spiritually, 
(2)  ]:>ecame  mortal,  so  that  before  long  his  body  inevita- 
bly dies.  (3)  Spiritual  death,  continued  after  the  judg- 
ment, becomes  eternal  death,  the  second  death. 

The  wrath  and  curse  of  God^  which  rests  ujion  all 
men  out  of  Christ  in  this  world  and  in  that  which  is  to 
come,  has  none  of  the  weakness  of  human  passion,  but 
is  judicial,  at  once  infinitely  wise,  just,  and  holy,  and  is 
inexpressibly  terrible.  It  is  the  natural  and  necessary 
attitude  which  his  absolutely  righteous  nature  assumes  in 
relation  to  our  sins,  and  to  us  Avhen  unrepentant  sinners. 
It  is  not  only  the  greatest  of  all  evils,  but  the  immediate 
source  of  all  other  evils — afflicting  the  body  and  the  soul 
in  time  and  in  eternity.  It  must  last  as  long  as  un- 
atoned  and  unrepented  sin  lasts.  Since  those  who  leave 
this  life  impenitent  will  never  be  brought  to  repentance, 
and  will  never  be  justified  through  the  blood  of  Christ  in 
the  future  state,  it  follows  that  their  unending  and  accu- 
mulating sin  must  be  accompanied  with  unending  and 
ever-accumulating  misery. 

Calamity  is  suffering  having,  as  far  as  known  to  us, 
no  special  relation  to  sin.  Hence  our  Saviour  forbids  us 
to  judge  that  great  sufferers  are  therefore  great  sinners 
(Luke  13 :  1-5). 

Penalty  is  suffering  inflicted  upon  sinners,  and  de- 
signed to  satisfy  the  justice  of  God  and  to  expiate  the 
guilt  of  men.  All  suffering  in  this  world  irrespective 
of  the  work  of  Christ  and  of  our  relations  to  him  is 
penal.     And  as  long  as  the  sin  continues,  and  as  long  as 


THE   PLAN   OF   REDEMPTION.  37 

its  guilt  is  not  expiated  and  the  justice  of  God  is  not  sat- 
isfied, so  long  will  these  penal  sufferings  be  inflicted. 

But  in  the  case  of  all  true  believers  in  Christ  the  jus- 
tice of  God  has  been  satisfied  and  the  guilt  of  their  sin 
has  been  expiated  by  his  atoning  death.  Therefore,  none 
of  the  sufferings  of  true  believers  in  Christ  are  ever 
of  the  nature  of  punishment.  They  never  express  the 
Nvrath  and  curse  of  God.  They  are  chastisements, 
and  always  express  his  love.  Chastisements  are  suf- 
ferings inflicted  out  of  love  to  improve  the  character  of 
the  sufferer  (Heb.  12:6-11). 

E.  God's    gracious    method    of    redeeming    men 

FROM     THAT    ESTATE    OF    SiN     AND     MiSERY     INTO 
WHICH    THEY    WERE    BROUGHT    BY    THE    APOSTASY 

OF  Adam.     Ques.  20-38. 

This  includes  (1)  God's  Plan  of  Redemption; 

(2)  The  Redeemer  and  his  Person ; 

(3)  His  Offices  and  Work; 

(4)  His  Estates; 

(5)  The  Application  of  Redemption  by  the  Holy  Ghost ; 

(6)  The  Benefits  conferred  by  it  in  this  Life ; 

(7)  The  Benefits  conferred  by  it  at  Death ; 

(8)  The  Benefits  conferred  by  it  at  the  Resurrection. 

1st.  God's  Plan  of  Redemption.     Ques.  20. 

Q.  20.  Did  God  leave  all  mankind  to  perish  in  the 
estate  of  sin  and  misery  f 

A.  Gody  having  out  of  his  mere  good  pleasure,  from  all 
eternity,  elected  some  to  everlasting  life,  did  enter  into  a 
covenant  of  grace,  to  deliver  them  out  of  the  estate  of  sin 
and  misery,  and  to  bring  them  into  an  estate  of  salvation 
by  a  Redeemer, 


38         THE   WESTMINSTER  SYSTEM   OF   DOCTRINE. 

This  includes — 1st,  The  Motive; 

2d,  The  Subjects; 

3d,  The  Method  of  Redemption. 

(1st)  The  motive  was  "his  mere  good  pleasure" — i.  e, 
his  free  and  sovereign  grace  existing  in  his  heart  from  all 
eternity  with  reference  to  those  whom  he  has  determined 
to  save  out  of  the  mass  of  fallen  mankind.  Justice  de- 
mands the  punishment  of  the  guilty.  There  is  no  alter- 
native unless  an  adequate  substitute  is  oifered.  Justice 
must  be  satisfied  or  injustice  is  done.  But  grace  or  un- 
merited favor  to  the  ill-deserving  sinner  must  necessari- 
ly be  a  matter  wholly  of  God's  sovereign  discretion.  All 
that  we  can  say  in  view  of  its  exercise,  whether  he  chooses 
to  save  all  sinners,  many,  few,  or  none,  is,  "  Even  so.  Fath- 
er, for  so  it  seemed  good  in  thy  sight." 

The  most  essential  characteristic  of  the  salvation  of 
Christ  is  that  it  is  entirely  of  grace  from  beginning  to 
end.  Men  have  no  merit,  either  after  or  before  they  are 
united  to  Christ.  On  the  contrary,  they  are  always  cov- 
ered with  ill  desert.  This  is  everywhere  asserted  in  Script- 
ure and  implied  in  every  single  view  of  the  mission  and 
work  of  Christ  and  of  the  Holy  Ghost  (Rom.  3  :  23,  24 ; 
5  :  15,  16;  11  :  6;  Eph.  1  :  6,  7;  2:7;  Tit.  2  :  11). 
That  salvation  is  entirely  of  grace,  that  God  might  have 
justly  passed  by  us  and  all  other  men,  is  felt  and  acknowl- 
edged by  every  true  Christian.  If  this  is  not  felt,  Christ 
cannot  be  truly  received  as  our  Saviour. 

(2d)  The  subjects  of  this  redemption  are  those  persons 
whom  God  has  from  all  eternity  elected  of  his  sovereign 
good  pleasure,  out  of  the  mass  of  fallen  humanity,  to 
everlasting  life.  This  number  is  never  said  to  be  small, 
either  absolutely  or  relatively.     The  promise  to  Abrahanj 


THE    COVENANT   OF   GEACE.  39 

was  that  '^  his  seed  '^  (believers)  should  be  multiplied  "  as 
the  stars  of  the  heaven,  and  as  the  sand  which  is  upon  the 
seashore."  The  strictest  Calvinists  believe  that  the  number 
of  the  elect  includes  all  who  die  in  infancy,  and  that  in  the 
end  it  will  embrace  the  vast  majority  of  the  human  race. 

This  does  not  mean  that  Christ  did  not  really  die  for 
all  men,  so  that  whosoever  will  believe  on  him  shall  have 
everlasting  life.  "  For  God  so  loved  the  world  that  he 
gave  his  only-begotten  Son,  that  whosoever  believeth  in 
him  should  not  perish,  but  have  everlasting  life "  (John 
3  :  16).  He  has  suffered  the  penalty  the  law  denounced 
on  all  human  sinners,  and  so  removed  the  legal  obstacles 
to  the  salvation  of  every  one  who  accepts  Christ  as  his 
Saviour.  Nevertheless,  faith  itself  is  the  gift  of  God, 
and  if  any  man  truly  believes,  he  knows  that  it  was  only 
because  he  was  moved  thereto  by  the  Holy  Ghost.  Those 
whom  God  thus  effectually  moves  are  those  whom  he  has, 
out  of  special  love,  elected  to  salvation  and  to  all  the 
means  thereof  from  all  eternity  (John  6  :  37,  39  ;  10  :  26 ; 
Acts  13  :  48;  Eph.  1  :  4-6).  This  also  follows  from  the 
revealed  fact  that  God's  eternal  decree  determines  what- 
soever comes  to  pass.  (See  above,  Ques.  7.)  This  works 
no  injustice  to  those  not  elected.  They  will  be  only  treated 
as  they  deserve.  They  have  willfully  sinned.  Many  of 
them  liave  willfully  rejected  a  freely  and  lovingly  offered 
Clirist  (Rom.  9  :  19-23). 

(3d)  The  method  of  redemption,  or  the  Plan  which 
God  executes  in  redeeming  sinners,  is  a  "covenant." 
This,  which  is  commonly  called  the  "  Covenant  of  Ee- 
demption,"  was  formed  in  eternity  between  the  several 
Persons  of  tlie  Trinity,  especially  between  the  First  and 
Second  Persons.     If  God  is  an  infinite  and  eternal  Intel- 


40         THE    WESTMINSTER  SYSTEM    OF   DOCTRINE. 

ligence,  he  must  have  had  an  eternal  and  all-coniprchen- 
sive  plan.  If  God  consists  of  three  distinct  Persons, 
then'  plan  must  have  been  mutual ;  that  is,  it  must  have 
been  of  the  nature  of  a  covenant.  A  covenant  implies 
parties  and  mutual  conditions.  The  parties  to  the  eter- 
nal Covenant  of  Redemption  were  Father,  Son,  and 
Holy  Ghost. 

The  Father  elected  the  beneficiaries,  appointed  the  Son 
to  take  upon  himself  their  nature,  to  assume  and  dis- 
charge all  their  legal  responsibilities,  and  to  merit  for 
them  eternal  life  and  all  the  means  thereof.  He  also 
appointed  the  Holy  Ghost  to  apply  and  consummate  this 
salvation  in  each  elect  person,  and  to  dwell  in  the  whole 
body  of  the  elect  as  a  whole.  He  promised  the  Son  a 
body,  all  the  providential  conditions  of  his  work,  and 
the  final  salvation  and  glorification  of  his  seed. 

The  Son  voluntarily  assumed  the  position  to  which 
he  was  appointed,  and  consecrated  himself,  in  behalf  of 
the  elect,  whose  Head  he  became,  to  the  dreadful  humil- 
iation and  suffering  involved. 

The  Holy  Spirit  voluntarily  undertook  his  work  of 
co-operating  with  Christ  throughout  his  earthly  life,  and 
of  applying  his  redemption  after  his  ascension  and  ses- 
sion at  the  right  hand  of  God  (John  7  :  39  ;  14  ;  16,  17 ; 
16:7;  Acts  2:  33). 

That  such  a  Covenant  of  Redemption  was  formed 
before  the  world  was  is  certain  from  what  Christ  says 
of  his  being  sent  into  this  world,  of  receiving  a  com- 
mandment as  to  the  work  he  had  to  do  from  liis  Father, 
and  from  what  he  says  of  his  sheep  '^  as  the  gift  and  prom- 
ise of  his  Father^'  (John  10  :  18 ;  5  :  23,  24,  30  ;  17  :  6, 
24), 


THE   COVENANT   OF   GRACE.  41 

The  name  ^^  Covenant  of  Grace/'  as  distinct  from  the 
''Covenant  of  Redemption/'  is  commonly  given  to  the 
gospel  Covenant,  which  God  offers  to  all  men,  and  which 
he  actually  forms  with  all  true  believers.  The  "parties'' 
to  this  covenant  are  God  and  believers.  The  "promise" 
is  salvation,  and  all  the  means  and  conditions  and  stages 
thereof.  The  "condition"  of  this  covenant  is  spiritual 
living  faith — a  faith  which  grasps,  trusts  in,  and  appro- 
priates Christ  in  all  his  offices. 

Christ  is  called  the  Mediator  of  this  covenant  (Heb. 
S  :  6 ;  9:15;  12:  24),  because  it  altogether  rests  on  his 
meritorious  work,  and  is  effected  through  his  ever-living 
agency  as  Mediator  between  God  and  man.  He  is  also 
called  the  "  Surety  "  of  this  covenant  (Heb.  7  :  22),  be- 
cause he  undertakes  (endorses)  for  all  his  elect,  engaging 
for  them  severally  that  they  shall  perform,  and  persevere 
in  the  performance  of,  all  the  conditions  which  the  cove- 
nant requires  of  them. 

The  "  faith  "  and  "  perseverance  therein  "  of  believers 
is  not  a  "  condition "  of  salvation  in  the  sense  that  it 
possesses  merit  of  itself.  But  it  is  the  necessary  instru- 
ment of  our  salvation,  which  the  Holy  Ghost  provides 
and  uses,  whereby  we  receive  and  appropriate  the  right- 
eousness of  Christ  and  the  gifts  of  the  Holy  Ghost,  and 
whereby  we  recognize  and  are  duly  exercised  by  the 
various  truths  of  God's  Word  and  by  the  discipline  of 
his  Providence. 

2d.  The  Redeemer  and  his  Person.     Ques.  21,  22. 
Q.  21.  Who  is  the  Becfeemer  of  GocVs  elect  f 
A.   The  only  Redeemer  of  GocVs  elect  is  the  Lord  Jesus 

Ohrist^  who  being  the  eternal  Son  of  God^  became  man^ 


42         THE   WESTMINSTER   SYSTEM   OF   DOCTRINE. 

and  so  rcas,  and  continueth  to  be,  God  and  man,  in  two 
distinct  natures,  and  one  person  for  ever. 

Q.  22.  How  did  Christ,  being  the  Son  of  God,  become 
man  f 

A.  Christ,  the  Son  of  God,  became  man,  by  talcing  to 
himself  a  true  body  and  a  reasonable  soul,  being  conceived 
by  the  power  of  the  Holy  Ghost,  in  the  womb  of  the  Virgin 
Mary,  and  born  of  her,  yet  without  sin. 

These  answers  include — (1)  The  Incarnation ; 

(2)  The  Person  of  Christ. 

1st.  The  Incarnation  is  a  great  mystery  which  can  be 
known  only  so  far  forth  as  it  is  revealed.  Human 
speculations  on  the  subject  are  of  no  value. 

It  implies,  of  course,  the  doctrine  of  the  Trinity, 
which  has  been  discussed  above  under  Question  6.  The 
eternal  Son,  the  Second  Person  of  the  Godhead,  is  the 
Person  incarnated.  This  was  done  by  his  voluntarily 
taking  into  his  Person,  in  personal  union  wath  his  di- 
vinity, the  germs  of  a  human  soul  and  body.  These 
human  germs  had  a  human  mother,  but  no  human  father. 
They  w^ere  conceived  of  the  seed  of  the  Virgin  Mary  by 
the  power  of  the  Holy  Ghost  (Rom.  1:3;  Luke  1  :  35). 
This  personal  union  of  natures,  once  established,  is  to 
continue  for  ever.  The  human  germs  grew  naturally 
for  nine  months  in  the  w^omb  of  the  Virgin,  and  after  a 
natural  birth  his  human  nature  underwent  a  natural 
growth  until  he  attained  complete  manhood  (Luke  2  :  52). 
After  his  resurrection  and  ascension  and  session  at  the 
right  hand  of  the  Father  in  heaven,  this  human  nature 
has  been  endowed  Avith  powers  and  exalted  to  a  state  of 
honor  and  of  glory  beyond  that  of  any  other  creature 
(Matt.  25  :  31-46 ;  Rev.  20  :  11,  12 ;  Rev.  1  :  10-18), 


THE    PEESON   OF   CHRIST.  43 

This  union  of  two  natures  in  Christ  is  in  some  few 
respects  hke  the  union  of  the  material  body  and  of  the 
spiritual  soul  in  one  person  in  each  of  us.  The  soul  is 
the  person,  not  the  body.  Yet  in  conception  the  soul 
takes  the  germs  of  the  body  into  that  person  as  part  of 
itself;  separates  from  it  and  lays  it  down  at  death  ;  and 
takes  it  back  into  its  person  for  ever  at  the  resurrection. 
So  the  Person  of  Christ  is  his  eternal  Godhead,  which 
eternally  exists  as  the  Second  Person  of  the  Trinity. 
The  humanity  is  taken  into  this  union  for  ever.  The 
bond  is  in  this  order :  the  eternal  Son  is  united  directly 
to  the  human  soul,  spirit  to  spirit,  and  through  the  hu- 
man soul  to  the  human  body.  At  his  death  the  break 
took  place  for  three  days  between  the  human  body  of 
Christ  and  this  human  soul,  and  not  between  the  human 
soul  and  his  divine  spirit. 

2d.  The  Person  of  Christ.  The  same  historical  Person 
was  born,  increased  in  wisdom  and  in  stature,  hungered, 
thirsted,  slept,  ate,  drank,  wept,  suffered,  and  died,  loved, 
talked,  obeyed,  held  social  intercourse  as  a  man,  and 
prayed,  and  nevertheless  is  declared  to  be  the  almighty 
God,  the  everlasting  Father,  the  Prince  of  Peace,  com- 
manding the  elements,  discerning  the  secrets  of  all  hearts, 
breaking  the  bands  of  the  grave,  and,  sitting  upon  the 
right  hand  of  God,  assuming  the  reins  of  universal 
emjjire.  He  is  evidently  in  all  situations  one  and  the 
same  Person.  Yet  the  divine  and  human  natures  are 
not  mixed,  but  remain  pure  and  entire.  The  same  Per- 
son is  and  does  all  that  is  proper  either  to  God  or  man. 
His  human  nature  is  finite,  existing  under  the  limits  of 
time  and  space,  His  divine  nature  is  eternal  and  omni- 
present.    His  Jjuman  nature  i§  now  locally  present  only 


44         THE   WESTMINSTER   SYSTEM   OF   DOCTRINE. 

in  heaven.     Nevertheless,  he  is  virtually  present  to  all 
his  people  with  his  sympathy,  knowledge,  assistance,  and 
comfort  as  a  man  and  brother  who  has  suffered  as  they 
have,  through  his  divine  nature  and  through  the  co 
operation  of  the  Holy  Ghost. 

God  is  said  to  have  purchased  tlie  Church  with  his 
own  blood,  and  the  Lord  of  glory  is  said  to  have  been 
crucified  (Acts  20  :  28 ;  1  Cor.  2  :  8),  because  the  one  Per- 
son who  is  God  was  also  man.  The  Son  of  man  is  said 
to  have  beeu  in  heaven  and  earth  at  the  same  time  (John 
3  :  13),  because  the  one  Person  who  is  man  was  also  God. 

In  all  mediatorial  actions  as  prophet,  priest,  and  king 
the  attributes  of  both  the  divine  and  human  natures 
were  in  exercise  as  the  properties  of  the  one  mediatorial 
Person. 

3d.  His  Offices  and  Work.    Ques.  23-26. 

Q.  23.  What  ojices  doth  Christ  execute  as  our  Re- 
deemer f 

A.  Christ,  as  our  Redeemer,  executeth  the  ojices  of  a 
prophet,  of  a  priest,  and  of  a  king,  both  in  his  estate  of 
humiliation  and  exaltation. 

The  word  "  office  ^^  is  used  in  two  senses.  The  more 
common  sense  is  that  of  a  legally  defined  position  to 
which  a  certain  work  (rnunus)  is  assigned.  The  other 
sense  is  that  of  some  particular  part  or  function  involved 
in  the  performance  of  the  work.  Thus  to  the  office  or 
munus  of  President  of  the  United  States  many  particular 
offices  or  functions  are  attached,  as  those  of  executing  the 
laws,  concurring  with  the  two  houses  of  Congress  in 
making  the  laws,  appointing  subordinate  officers  to  carry 
on  the  details  of  the  administration,  etc.  etc, 


THE    MEDIATOKIAL   OFFICE   OF   CHRIST.  45 

Thus  in  the  fuller  sense  Christ  as  our  Eedeemer  holds 
only  one  indivisible  office,  that  of  the  only  Mediator 
between  man  and  God.  But  this  single  indivisible  office 
embraces  three  classes  of  functions,  which  should  be  dis- 
tinguished in  idea,  although  they  are  really  inseparable 
in  fact;  these  are  the  functions  of  prophet,  priest,  and 
king.  Like  the  functions  of  enervation,  of  circulation 
of  the  blood,  and  of  breathing  the  air,  these  mutually 
coexist  and  act  together  in  all  the  mediatorial  activities 
of  our  Lord.  He  always  teaches  as  a  Royal  Priest.  He 
was  a  Royal  Prophet  even  when  he  hung  upon  the  tree. 
He  ever  continues  a  teaching  and  atoning  Prophetical 
Priest  while  he  sits  and  reigns  from  his  throne  as  King. 

It  is  clearly  necessary  that  the  Mediator  between  God 
and  man  should  be  both  divine  and  human  in  order  to 
discharge  the  functions  of  that  office. 

(1st)  He  must  be  God — (a)  that  he  might  be  independ- 
ent of  either  party  to  be  reconciled,  and  so  mahe  the  peace  ; 

(b)  that  he  might  originate  the  revelation  of  God  to  man ; 

(c)  that,  being  personally  above  the  demands  of  law  and 
of  infinite  dignity,  he  might  be  put  in  our  law-place,  ren- 
der an  obedience  he  did  not  owe  for  himself,  and  by  one 
death  atone  for  the  sins  of  all  liis  people,  and  for  them 
merit  an  eternal  reward ;  {d)  that  he  might  be  King  over 
all  things  for  his  Church. 

(2d)  It  is  no  less  clear  that  he  must  be  man — {a)  that 
as  the  second  Adam  he  might  represent  man;  (6)  that 
he  might  be  made  under  the  law,  render  obedience, 
suffer  the  penalty  of  sin  for  men,  and  be  tempted  in  all 
things  like  us,  sin  excepted  ;  (c)  that  he  might  sympatliize 
as  a  merciful  and  faithful  High  Priest  (Heb.  2:17,  18 ; 
4:15,  16);  {d)  that  be  might  in  his  glorified  humanity 


46  THE    WESTMINSTER    SYSTEM    OF    DOCTRINE. 

be  the  Head  of  the  Church  to  whom  all  his  people  "are 
predestined  to  be  conformed'^  (Rom.  8  :  29). 

(1st.)  His  Office  as  Prophet.     Ques.  24. 

Q.  24.  How  doth  Christ  execute  the  office  of  a  prophet  f 

A.  Chrid  executeth  iJie  offi.ce  of  a  prophet,  in  revealing 
to  us  by  his  Wo7xl  and  Spirit,  the  will' of  God  for  our  sal- 
vation. 

A  prophet  is  one  qualified  and  authorized  to  speak  for 
God  to  men.  Moses  was  prophet  for  his  brother  Aaron 
(Ex.  7:1).  The  foretelling  future  events  is  only  one 
part,  and  that  not  the  most  characteristic  or  important, 
of  the  function  of  a  prophet. 

Christ  executed  the  office  of  a  Prophet  as  the  Word 
OF  God  in  three  grand  stages  :  (a)  before  his  incarnation ; 
(6)  after  his  incarnation  during  the  present  dispensation ; 
(c)  throughout  eternity  in  glory. 

He  has  executed  it  (1)  immediately  in  his  own  Person 
— (a)  on  earth,  (6)  in  heaven  ;  (2)  mediately — (a)  through 
the  Holy  Ghost  by  inspiration  of  the  prophets  and  apos- 
tles, and  by  the  spiritual  illumination  of  all  his  people ; 
(6)  hence  through  the  inspired  Scriptures;  (c)  through 
the  officers  of  his  Church,  as  qualified  with  supernatural 
gifts  as  the  apostles,  or  with  only  natural  gifts  and  ordi- 
nary graces  as  pastors  and  teachers. 

He  executes  the  functions  of  a  divine  Prophet  in  our 
behalf  both  (a)  externally,  as  through  his  Word  and  works, 
and  (6)  internally,  by  means  of  the  spiritual  illumination 
of  our  hearts.  '  He  is  not  only  a  prophet,  but  the  Prophet. 
For  as  God  he  alone  knows  the  deep  things  of  God,  and 
can  adequately  and  authoritatively  speak  for  him.  He 
is  the  original  Fountain  of  all  divine  knowledge  among 


THE   MEDIATORIAL   OFFICE   OF   CHRIST.  47 

men,  the  eternal  Word  and  Image  of  God  (John  3  :  11), 
the  Prophet  of  prophets,  the  Teacher  of  teachers. 

He  is  called,  in  the  Old  Testament,  Counsellor  (Isa. 
9  :  6),  Interpreter  (Job  33  :  23),  Witness  (Isa.  55  :  4).  In 
the  New  Testament  he  is  asserted  to  have  taught  through 
the  prophets  of  the  Old  Testament  (1  Pet.  1:11;  Luke 
24  :  27.     Comp.  Deut.  18:15  with  Acts  3  :  22 ;  7  :  37). 

(2d.)  His  Office  as  a  Priest.     Ques.  25. 
Q.  How  doth  Christ  execute  the  office  of  a  priest  f 
A.  Christ  executeth  the  office  of  a  priest,  in  his  once  offering 
up  of  himself  a  sacrifice  to  satisfy  divine  justice,  and  recon- 
cile us  to  God,  and  in  making  continual  intercession  for  ws. 
This  involves  four  points:  (1)  Wliat  is  a  priest?     (2) 
Christ  was  a  real  Priest.     (3)  He  offered  himself  on  the 
cross  a  sacrifice  for  our  sins  to  satisfy  the  justice  of  God. 
(4)  He  ever  lives  to  make  intercession  for  us. 

(1)  A  priest  must  be  (a)  a  man,  taken  from  among  men 
to  represent  them ;  (6)  he  must  be  appointed  and  author- 
ized by  God ;  (c)  holy,  morally  pure,  and  consecrated  to 
God  (Lev.  21  :  6,  8) ;  (cZ)  he  nuist  have  a  right  to  ap- 
proach immediately  into  the  presence  of  God,  with  assur- 
ance of  his  favor ;  (e)  he  must  have  the  right  to  offer 
sacrifices  to  God  and  to  make  intercession  in  behalf  of 
those  represented  by  him  (Heb.  5  :  1-6 ;  Num.  16:5: 
Lev.  16  :  3,  7,  12,  15). 

(2)  Christ  was  a  real  and  true  Priest,  (a)  He  was  a  man 
taken  from  among  men  to  represent  them  (Heb.  2  :  16, 17 ; 
4:15).  (6)  He  was  chosen  by  God  (Heb.  5:  5,  6).  (c)  He 
was  perfectly  holy  (Luke  1  :  35 ;  Heb.  7  :  26).  (d)  He 
had  an  absolute  right  of  immediate  access  to  God,  and  in- 
fluence 'vith  him  (John  17  :  26 ;  11  :  42 ;  Heb.  1  :  3).    {e} 


48         THE   WESTMINSTER   SYSTEM   OF   DOCTRINE. 

He  performed  perfectly  and  absolutely  all  the  functions 
of  a  priest  (Eph.  5:2;  Heb.  9  :  26  ;  10  :  11,  12 ;  1  John 
2:1;  Rom.  8  :  34). 

Indeed,  Christ  is  the  only  real  Priest.  Aaron  and  his 
sons  were  only  types  or  shadows  of  Christ,  as  the  paper 
dollar  promising  to  pay  is  the  shadow  of  the  real  gold 
dollar,  which  really  pays.  Christ  and  his  sacrifice  was  the 
substance.  He  really  did  what  they  and  their  sacrifices 
merely  symbolized  (Heb.  9  :  10-12  ;  10  :  1 ;  Col.  2  :  17). 

(3)  Christ  offered  himself  on  the  cross  a  sacrifice  for 
our  sins  to  satisfy  the  justice  of  God. 

The  victims  of  the  Jewish  bloody  sacrifices  suffered 
the  penalty  of  the  law  (death)  in  the  stead  of  those  in 
whose  behalf  they  were  offered,  (a)  They  were  offered 
on  the  occasion  of  sin,  and  by  or  on  behalf  of  the  sinner 
(Lev.  4  :  1-6,  13-16).  {h)  The  victims  must  be  perfect 
of  their  kind  (Lev.  22  :  20-27;  Ex.  22  :  30).  (c)  The 
sinner,  or  the  priest  representing  the  sinful  people,  laid 
hands  on  the  head  of  the  victim,  confessing  sin.  "Laying 
on  of  hands  '^  in  Scripture  always  means  transfer  of  some- 
thing (Lev.  1  :  4 ;  3  :  2  ;  4  :  4 ;  16  :  21 ;  2  Chron.  29  :  23). 
(d)  The  victim,  although  perfect  in  itself,  is  after  the  lay- 
ing oil  of  hands  called  '^  sin  "  and  "  guilt "  (Lev.  4:3; 
0  :  6).  (e)  The  victim  was  then  slain  in  the  sinner's. stead  ; 
" accepted  for  him  to  make  atonement  for  him,''  "for  it 
is  the  blood  that  maketh  atonement  for  the  soul "  (Lev. 
4  chap.;  17:11).  (/)  The  blood  was  then  sprinkled 
(iither  on  the  horns  of  the  altar  or  on  the  mercy-seat 
within  the  veil  (Lev.  4  :  5,  etc.).  Thus  the  sin  teas  cov- 
ered, the  Old-Testament  word  for  expiation  by  blood 
or  the  satisfaction  of  justice,  and  hence  God  propitiated 
(Rom.  4  :  7).     {g)  The  invariable  effect  of  the  sacrifice 


THE  MEDIATOEIAL   OFFICE   OF   CHRIST.  49 

and  of  this  application  of  the  blood  was  forgiveness 
(Lev.  4  :  20-31 ;  5  :  10,  13,  16,  18 ;  6:7;  Heb.  2  :  17). 

Christ  was  at  once  the  Priest  and  the  Victim.  "  He 
offered  himself  without  spot  to  God  ;'^  "  he  was  offered  to 
bear  the  sins  of  many^'  (Heb.  9  :  14,  28);  "The  Lord 
hath  laid  on  him  the  iniquity  of  us  all ;''  "  He  was 
wounded  for  our  transgressions,  he  was  bruised  for  our 
iniquities;  the  chastisement  of  our  peace  was  upon  him, 
and  with  his  stripes  we  are  healed  ^'  (Isa.  53  :  4-6) ; 
"  It  was  not  possible  that  the  blood  of  bulls  and  of  goats 
should  take  away  sins.  ...  By  the  which  will  we  are  sanc- 
tified through  the  offering  of  the  body  of  Jesus  Christ  once 
for  all ''  (Heb.  10  :  4,  10).  Hence  he  "  is  the  propitia- 
tion for  our  sins  ^^  (1  John  2  :  2),  for  "  he  hath  redeeiued 
us  from  the  curse  of  the  law,  being  made  a  curse  for  us  ^^ 
(Gal.  3  :  13)  ;  "  Forasmuch  as  ye  know  that  ye  were  not 
redeemed  with  corruptible  things,  as  silver  and  gold, .  .  . 
but  with  the  precious  blood  of  Christ,  as  of  a  lamb  with- 
out blemish  and  without  spot''  (1  Pet.  1  :  18,  19)  ;  God 
"  made  Him  to  be  sin  for  us,  Avho  knew  no  sin,  that  we 
might  be  made  the  righteousness  of  God  in  him ''  (2  Cor. 
5  :  21). 

The  "justice  of  God''  as  the  Judge  and  Moral  Gov- 
ernor of  the  universe  of  men  and  of  angels  "  was  satis- 
fied," because  the  just  sentence  of  death  which  he  had 
pronounced  upon  our  sins  was  executed  upon  the  person 
of  our  substitute  Jesus  Christ,  who  had  voluntarily 
assumed  our  place  under  the  law. 

(4)  Christ  ever  lives  to  make  intercession  for  us  (Heb. 

7  :  25 ;  Rom.  8  :  34).     Christ  is  an  ever-living,  perpetual 

Priest.     He  has  a  personal  experience  of  all  our  trials 

and  a  fellow-feeling  for  oui-  infirmities  (Heb.  2  :  17,  18). 

4 


50         THE   WESTMINSTER   SYSTEM   OF   DOCTRINE. 

He  is  also  a  royal  Priest.  He  iutercedes  for  us  on  the 
throne  (Zech.  6  :  13),  from  which  he  sends  the  Holy 
Spirit,  and  orders  all  events  in  all  worlds  for  the  good 
of  his  people  (Acts  2  :  33;  Matt.  28  :  18;  Heb.  10  :  12, 

13). 

This  intercession  of  our  Lord  as  a  royal  Priest  is  one 
absolutely  essential  part  of  his  work  as  Mediator.  It 
was  necessary  for  him  not  only  to  open  up  a  way  of  pos- 
sible salvation,  but  actually  to  accomplish  the  salvation 
of  each  one  of  those  giveu  to  him  by  the  Father,  and 
actually  to  bring  them  to  the  Father  at  last  (John  17  : 
12;  Eph.  2  :  18;  3:12).  The  communion  of  his  people 
with  the  Father  will  ever  be  sustained  through  him  as 
mediatorial  Priest  (Ps.  110  :  4;  Rev.  7  :  17). 

The  one  perfect  specimen  of  our  Lord^s  mediatorial 
intercession  recorded  for  our  comfort  is  the  seventeenth 
chapter  of  John. 

3d.  His  Office  as  King.     Ques.  26. 
Q.  26.  How  doth  Christ  execute  the  office  of  a  kingf 
A.   Christ  exccuteth  the  office  of  a  king,  in  his  subduing 
us  to  himself,  in  ruling  and  defending  us,  and  in  restrain- 
ing  and  conquering  all  his  and  our  enemies. 

His  mediatorial  kingship  differs  from  that  royal 
authority  which  belongs  to  him  as  Second  Person  of  the 
Godhead,  (1)  because  it  is  given  to  him  by  the  Father  as 
the  reward  of  his  obedience  and  suffering  (Phil.  2  :  6- 
11);  (2)  because  the  object  and  design  of  his  mediatorial 
kingship  is  not  general,  but  lias  special  reference  to 
his  redeemed  Church  (Eph.  1  :  22,  23),  The  person 
possessing  this  mediatorial  power  is  the  entire  God- 
man. 


THE  KINGLY   OFFICE  OP  CHBIST.  61 

This  royal  power  belongs  to  Christ  now,  and  it  extends 
(1)  over  his  own  Church,  which  is  in  a  special  sense  his 
kingdom  (Acts  2:29-36);  (2)  over  the  whole  universe 
(Eph.  1:17-23;  Matt.  28:18). 

He  elxercises  it,  first,  in  effectually  calling  out  of  the 
world  a  people  for  himself,  and  in  establishing  his  king- 
dom in  their  hearts;  second,  in  establishing  that  kingdom 
as  a  community  of  believers,  in  giving  to  them  a  consti- 
tution, laws,  and  officers,  and  in  presiding  over  their  ad- 
ministration and  service;  thirdly,  in  bestowing  saving 
grace  upon  his  elect,  and  dispensing  his  Spirit  as  the 
source  of  all  spiritual  life  and  blessedness ;  fourthly,  in 
dispensing  the  general  providential  government  of  the 
world  and  of  all  its  affairs  so  as  to  cause  all  things  to 
work  together  for  the  good  of  his  people  and  for  the 
advancement  of  his  kingdom  and  glory;  fifthly,  in  his 
restraining  and  conquering  all  the  enemies  of  his  king- 
dom ;  and  sixthly,  in  his  final  judgment  of  the  world 
and  of  all  its  inhabitants,  and  the  punishment  of  his 
enemies  and  the  rewarding  of  his  friends. 

Christ  will  for  ever  continue  the  Head  and  King  of 
his  own  Church.  The  redeemed  will  never  be  separated 
from  their  Redeemer.  But  his  mediatorial  headship  as 
the  God-man  over  tlie  universe  he  will,  after  the  final 
judgment  and  consummation,  give  up  to  the  Father,  that 
God  may  be  all  and  in  all  (1  Cor.  15  :  24-28).  Christ's 
mediatorial  kingdom  over  the  universe,  administered  pro- 
videntiaUy,  is  called  his  Kingdom  of  Power.  His 
kingdom  over  his  ow^n  Church,  administered  spiritually, 
is  called  his  Kingdom  of  Grace.  His  gracious  king- 
dom when  consummated  hereafter  will  constitute  his 
Kingdom  of  Glory. 


52         THE   WESTMINSTER   SYSTEM   OF    DOCTBINE. 

4th.  The  Eedeemer  :   His  Estates.     Ques.  27,  28. 

Q.  27.  IV herein  did  Chrisfs  humiliation  consist  f 

A.  Chrisfs  humiliation  consisted  in  his  being  born,  and 
that  in  a  low  condition,  made  under  the  law,  under-going  the 
miseries  of  this  life,  the  wrath  of  God,  and  the  cm^sed  death 
of  the  cross;  in  being  buried,  and  continuing  under  the 
power  of  death  for  a  time. 

The  HUMILIATION  began  with  his  being  born,  and 
ended  with  his  death  and  the  passage  of  his  soul  into 
the  invisible  or  spirit  world. 

(1st)  "  In  his  being  born,  and  that  in  a  low  condition." 
It  was  an  act  of  infinite  condescension  upon  the  part  of 
the  Second  Person  of  the  glorious  Trinity,  and  of  tran- 
scendent and  permanent  interest  to  the  whole  intelligent 
creation,  that  all  the  fullness  of  the  Godhead  should  be 
contained  in  him  bodily,  and  so  revealed  under  the  limi- 
tations of  a  finite  nature.  For  it  is  only  thus  that  the 
infinite  One  can  be  "  seen  and  known,"  "  tested  and 
handled,"  and  that  of  "  his  fullness  "  we  may  all  receive, 
and  "grace  for  grace"  (John  1  :  16,  18  :  1  John  1  :  1). 

(2d)  In  his  being  "  made  under  the  law,"  and  render- 
ing perfect  obedience  to  it.  The  law  lays  its  claims  upon 
persons.  But  the  Person  of  Christ  was  eternal  and 
divine.  Personally,  he  was  the  Lawgiver,  and  not  under 
any  obligation  of  obedience.  His  supreme  perfections 
are  spontaneous,  and  are  a  law  to  all  the  dependent 
universe.  The  law  was  conformed  to  him,  not  he  to 
the  law. 

But  when  \\e  undertook  the  office  of  Mediator  he  vol- 
imtarily  assumed,  as  the  second  Adam,  all  the  legal 
responsibilities  of  his  people.  By  his  lifelong  suffering 
and  death  Christ  endured  in  our  stead  the  punishment 


THE   HUMILIATION   OF   CHRIST.  53 

due  to  our  sins.  By  his  lifelong  obedience,  even  unto 
death,  he  merited  for  us  the  fjivor  of  God  and  eternal 
life,  a  happy  and  glorious  immortality,  and  all  the 
means  thereof,  and  so  purchased  for  us  an  everlast- 
ing inheritance  in  the  kingdom  of  heaven. 

Christ  was  therefore  "made  under  the  law"  (Gal.  4  : 
4,  5) — (a)  not  as  a  rule  of  righteousness,  but  as  a  con- 
dition of  blessedness  (to  us),  "  to  redeem  them  that  were 
under  the  law,  that  w^e  might  receive  the  adoption  of 
sons;"  (6)  not  for  himself,  but  officially  as  our  Substi- 
tute ;  (c)  his  whole  obedience  to  that  law  was  vicarious, 
in  the  stead  of  our  obedience.  "By  the  obedience  of 
one  shall  many  be  made  righteous"  (Rom.  5  :  19). 

(3d)  "  In  his  undergoing  the  miseries  of  this  life,  the 
wrath  of  God,  and  the  cursed  death  of  the  cross."  Per- 
sonally in  his  own  character  he  was  always  God's  "  be- 
loved Son,  in  whom  he  was  well  pleased."  But  as  a 
vicarious  sacrifice  in  our  stead,  our  sins  and  their  pun- 
ishment were  borne  by  him,  and  God's  wrath  for  our  sins 
poured  out  upon  him,  he  being  "  made  a  curse." 

The  essence  of  the  penalty  vicariously  borne  by  Christ 
was  "  the  wrath  of  God."  The  incidents  of  it  were  "  the 
miseries  of  this  life."  The  culmination  of  it  was  "  the 
cursed  death  of  the  cross"  (Gen.  2  :  17;  Heb.  9  :  22). 

(4th)  In  "  his  being  buried,  and  continuing  under  the 
power  of  death  for  a  time."  This  is  the  consummation 
and  conclusion  of  his  vicarious  death.  In  the  Apostles' 
Creed,  which  is  adopted  by  all  the  churches,  this  is  ex- 
pressed by  the  phrase,  "  He  descended  into  hell " — i.  e. 
Hades  J  the  spirit- world.  This  word  and  also  the  He- 
brew word  sheol  mean  the  world  where  the  disembodied 
spirits  of  men  are  gathered  after  death  and  before  tho. 


54         THE   WESTMINSTER   SYSTEM   OP   DOCTKINE. 

resurrection.  The  wicked  were  there  iu  chains  and  dark- 
ness, reserved  unto  the  judgment  of  the  last  day  (Jude  6). 
The  righteous  were  there  holy  and  happy,  waiting  for 
the  consummation  of  their  salvation  in  the  resurrection 
of  their  bodies.  The  part  of  Hades  in  which  the  good 
were  collected  was  called  "  Abraham's  bosom ''  and  "  Par- 
adise ''  (Luke  16  :  22  ;  23  :  43).  The  soul  of  Christ,  still 
united  to  his  divinity,  leaving  his  body  in  the  grave, 
immediately  upon  his  death  went  to  Paradise,  where  the 
spirits  of  all  good  men  were  gathered.  And  in  going 
there  he  made  it  bright  and  glorious  by  his  presence. 
Where  Christ  is,  there  is  heaven. 

Q.  28.   ]Miereln  consisteth  Christ^s  exaltation  f 

A.  Christ^ s  exaltation  consisteth  in  h'S  rising  again 
from  the  dead  on  the  third  day,  in  ascending  up  into 
heaven^  in  sitting  at  the  right  hand  of  God  the  Father, 
and  in  coming  to  judge  the  world  at  the  last  day. 

(1)  '^  In  his  rising  again  from  the  dead  on  the  third 
day."  This  stupendous  fact  is  the  most  certain  and  the 
most  surely  proved  event  in  ancient  history.  It  was  a 
plain,  simple  fact,  capable  of  the  most  thorough  exami- 
nation and  certain  demonstration.  The  single  points  are 
that  Christ  was  really  dead  on  Friday,  and  that  he  was 
really  alive  again  in  the  body  on  Sunday  and  afterward. 
Both  points  were  proved  by  the  strictest  evidence.  His 
body  both  before  and  afterward  was  seen  and  handled 
over  and  over  again  by  many  different  persons.  Thomas 
examined  the  marks  of  its  identity  critically,  and  then 
exclaimed,  "  My  Lord  and  my  God !" 

It  was  (a)  predicted  in  the  Old  Testament.  (Compare 
Ps.  16  :  10;  Acts  2  :  24-31.)  (6)  Christ  himself  pre- 
dicted it  (Matt.  20  :  18,  19;  John  10  :  17,  18).     (c)  It 


THE    EXALTATION    OF    CHRIST.  65 

iras  witnessed  to  by  the  eleven  apostles  (Acts  1  :  3).  (d) 
It  was  testified  to  by  Paul  as  an  independent  witness 
(1  Cor.  15:8;  Gal.  1:12;  Acts  9  :  3-8).  (e)  He  was 
seen  by  the  five  hundred  brethren  at  once  (1  Cor.  15  :  6). 
(/)  The  miracles  w^rought  by  the  apostles  attested  the 
fact  (Heb.  2  :  4).  (r/)  Also  the  witness  of  the  Holy 
Ghost  (Acts  5  :  32).  (h)  Also  the  change  of  the  Sab- 
bath from  the  seventh  to  the  first  day  of  the  week. 

The  importance  of  this  great  fact  is  proved,  {a)  be- 
cause it  proved  him  to  be  the  Son  of  God  and  authen- 
ticates all  his  claims.  (6)  It  was  a  public  acceptance  by 
his  Father  of  his  mediatorial  work  in  our  behalf,  (c) 
Henceforth  we  have  an  ever-living  Saviour  at  the  right 
hand  of  power  (Rom.  8  :  34).  (d)  His  resurrection  secures 
ours  (1  Cor.  6:15;  15  :  49 ;  Phil.  3  :  21). 

(2)  "  In  ascending  up  into  heaven.'^  This  took  place 
forty  days  after  his  resurrection,  in  the  presence  of  the 
eleven  apostles  and  proba])ly  other  friends.  He  ascended 
in  his  complete  Person  as  God-man,  body  and  spirit,  as 
our  Mediator,  triumphing  over  his  enemies  and  giving 
gifts  to  his  friends  (Eph.  4  :  8-12),  to  complete  his  me- 
diatorial work  as  the  forerunner  of  his  people,  and  to  fill 
the  universe  with  his  glory  (John  17  :  23 ;  Heb.  6  :  20 ; 
P:ph.  4  :  10). 

(3)  "  In  his  sitting  at  the  right  hand  of  the  Fatlier." 
This  denotes  the  official  exaltation  of  the  God-man  as 
Mediator  to  supreme  glory,  felicity,  and  dominion  over 
every  name  that  is  named.  There  he  intercedes  for  his 
})eople  as  a  priest  upon  a  throne  (Zech.  6:13),  and  from 
thence  he  effectually  applies  to  his  people,  by  his  Spirit, 
that  salvation  which  he  had  previously  achieved  for 
them  in  the  days  of  his  humiliation  (Ps.  16:11;  110:1; 


56  THE    WESTMINSTER   SYSTEM    OF    DOCTRINE. 

Dan.  7  :  13,  14 ;  Matt.  26  :  64 ;  Mark  16:19;  John  5 : 
22;  Rom.  8  :  34;  Epli.  1  :  20,  22;  Phil.  2  :  9-11 ;  Col. 
3:1;  Heb.  1  :3,  4;  2:9;  10  :  12 ;  1  Pet.  3  :  22 ;  Rev. 
5  :  6). 

(4)  '^In  his  coming  to  judge  the  world  at  the  last  day.'' 
The  time  of  this  general  judgment  is  entirely  unknown 
to  men.  But  it  is  revealed  that  it  will  come  suddenly  at 
last  like  a  thief  in  tlie  night,  and  that  it  will  occur  im- 
mediately upon  the  second  advent  of  Christ  and  the  gen- 
eral resurrection  of  all  the  dead. 

God  has  appointed  this  day  of  general  judgment,  and 
he  has  committed  it  into  the  hands  of  the  God-man  as 
Mediator.  He  that  was  rejected  of  men,  tried  and  con- 
demned by  Pilate,  shall  have  before  him  on  trial  the 
whole  human  family  without  exception. 

The  good  shall  be  gathered  on  his  right,  the  evil  upon 
his  left.  The  thoughts  of  all  hearts  shall  be  revealed, 
and  every  secret  feeling  of  the  soul  and  all  words  and 
actions  shall  be  brought  up  for  trial. 

The  books  shall  be  opened — the  book  of  record,  in 
which  all  the  history  of  our  lives  is  written,  and  the 
Book  of  Life,  in  Avhich  the  names  of  all  those  Avho  are 
chosen  and  who  have  been  united  to  Christ  by  a  living 
faith,  are  written. 

Every  one  is  to  be  judged  justly  in  view  of  the  real 
state  of  their  liearts  and  motives,  and  in  view  of  their 
respective  amount  of  knowledge  of  God's  Avill.  The 
heathen  who  sinned  without  the  law  will  be  judged  with- 
out the  law.  'He  who  has  sinned  knowing  not  his  Lord's 
will,  will  be  beaten  with  few  stripes.  They  who  have 
sinned  under  the  light  of  the  gospel  ^Svill  have  no  cloak 
for  their  sin."     It  will   be  better  for  Sodom  and  Go- 


THE    APPLICATIOX    OF    KEDEMPTION.  57 

morrah  in  the  day  of  judgment  than  for  us  if  we  neglect 
this  great  salvation. 

Then  will  the  God-man,  who  once  wore  a  crown  of 
thorns,  pronounce  final  sentence  upon  each  soul :  ^'  Come, 
ye  blessed  of  my  Father,  inherit  the  kingdom  prepared 
for  you  from  the  foundation  of  the  world  f  or,  ^^  Depart 
from  me,  ye  cursed,  into  everlasting  tire,  prepared  for  the 
devil  and  his  angels"  (Matt.  25  :  31-46  ;  2  Thess.  1  :  7- 
10;  Rom.  2  :  6-16;  Matt.  13  :  37-45;  Mark  13  :  32-37; 
Rev.  22  :  20). 

5th.  The  Application  of  Redemption.  Ques.  29-31. 
The  Agent. 

Q.  29.  How  are  ice  made  'partakers  of  the  redemption 
purchased  by  Christ  f 

A.  We  are  made  partahcrs  of  the  redemption  purchased 
by  Christ,  by  the  effectual  application  of  it  to  us  by  the  Holy 
Spirit. 

The  Scriptures  teach  that  men  are  by  nature  spiritually 
dead  in  trespasses  and  sins — that  we  cannot  tiu-n  from  sin 
unto  God  except  we  are  first  drawn  by  God  (Ps.  51  :  5 ; 
Job  14:4;  Eph.  4:18;  Rom.  8:7,8;  John  6:44; 
Rev.  3:17).  The  salvation,  therefore,  which  Christ  has 
wrought  out  for  us  must  be  applied  to  us  by  the  mighty 
power  of  God.  The  work  of  the  Holy  Spirit  in  us  is 
just  as  essential  as  the  work  of  Christ /or  us.  And  in 
the  first  instance  we  are  no  more  able  to  co-operate  in  the 
work  of  the  Spirit  applying  redemption  than  we  are  able 
to  co-operate  with  the  atoning  work  of  Christ  meritor- 
iously effecting  redemption. 

This  is  rendered  certain  by  what  the  Scriptures  clearly 
teach :  1st,  As  to  man's  natural  state  as  a  sinner.     He  is 


58         THE   WESTMINSTER   SYSTEM    OF    DOCTRINE. 

declared  to  be  spiritually — that  is,  as  to  spiritual  objects 
and  interests — "dead/^  "blind/^  '^  insensible,"  "  helpless 
or  impotent"  (1  Cor.  2  :  14;  2  Cor.  4:4;  Eph.  4  :  18; 
Col.  2  :  13;  2  Tim.  2  :  26;  Matt.  12  :  33-35).  2d.  It  is 
proved  by  what  the  Scriptures  teach  as  to  the  nature  of 
the  Spirit's  work  in  the  first,  steps  of  his  application  of 
the  redemption  purchased  by  Christ.  It  is  called  ^^  a  new 
birth/'  "a  quickening/'  "a  begetting/'  "a  new  creation" 
(John  3:3,5-7;  IJohn  5:18;  Eph.  2:1,5,10;  4: 
23).  In  all  these  respects  the  life-giving  act  of  God 
must  precede  the  act  of  the  creature.  He  ^^  creates," 
"  begets,"  "  quickens,"  and  then  we  live  and  act  in  a 
manner  corresponding  to  the  new  life.  The  order  is  as 
follows :  The  soul  is  dead ;  God  quickens  it.  The  soul 
repents  and  believes;  it  is  then  justified  freely  through 
faith  in  the  blood  of  Christ.  Then  it  enters  upon  a 
course  of  holy  obedience,  in  which  the  Holy  Spirit  con- 
tinually sustains,  prompts,  and  guides  it ;  thus  it  grows 
in  grace  continually,  being  progressively  more  and  more 
sanctified  inwardly,  and  outwardly  enabled  more  and 
more  to  resist  evil  and  conform  to  the  example  and  com- 
mandments of  Christ. 

This  is  the  special  office-work  of  the  Holy  Ghost,  the 
Third  Person  of  the  glorious  Trinity. 

Christ  promised  to  send  the  Holy  Spirit,  and  that  he 
should  testify  of  Christ  and  receive  of  Christ,  and  show 
it  unto  us  (John  15  :  26 ;  16:7-14).  When  Christ  as- 
cended and  sat  down  at  the  right  hand  of  God,  he  ful- 
filled his  i^romise  and  sent  the  Holy  Spirit  in  his  fullness 
to  his  Church  (Jolm  7  :  39;  Acts  2  :  32,  33).  Christ  has 
given  us  the  Spirit  to  abide  with  us  for  ever  as  "  another 
Advocate:"  this  is  the  same  term  translated  Advocato 


EFFECTUAL    CALLING.  69 

when  applied  to  Christ  (1  John  2:1;  compare  John 
14:16,  26;  15:26;  16:7-9). 

Regeneration,  sanctification,  and  all  the  operations  of 
grace  in  the  hearts  of  men  are  referred  to  the  Holy  Ghost 
(John.6:63;  Rom.  8:9,  11,  14,  16,  26;  1  Cor.  12:18; 
Gal.  4  :  6,  7;  Eph.  2  :  18).  Hence  in  the  Mcene  Creed, 
received  by  all  the  churches,  the  Holy  Ghost  is  called 
"  The  Lord,  the  Giver  of  Life.^^ 

Q.  30.  Mow  doth  the  Spirit  apply  to  us  the  redemption 
purchased  by  Christ  f 

A.  The  Spirit  applieth  to  us  the  redemption  purchased 
by  Christ,  by  working  faith  in  us  and  thereby  uniting  us 
to  Christ  in  our  effectual  calling. 

Q.  31.  WJiat  is  effectual  calling? 

A.  Effectucd  calling  is  the  work  of  God's  Spirit,  where- 
by, convincing  us  of  our  sin  and  misery,  enlightening  our 
minds  in  the  knowledge  of  Christ,  and  renewing  our  wills, 
he  doth  persuade  and  enable  us  to  embrace  Jesus  Christ, 
freely  offered  to  us  in  the  gospel. 

The  Scriptures  expressly  teach  that  there  are  two  calls 
to  salvation — the  one  outward  by  the  AVord,  the  other 
inward  by  tlie  Spirit.  Of  tlie  subjects  of  the  first  call 
it  is  said,  ''  Many  are  called,  but  few  are  chosen  ^^  (Matt. 
22  :  14).  Of  the  subjects  of  the  other  call  it  is  said, 
"  Whom  he  called,  them  he  also  justified"  (Rom.  8  :  30 ; 
compare  Prov.  1  :  24  and  John  6  :  45). 

(1)  The  outward  call  of  the  Word  is  divinely  appoint- 
ed, and  is,  under  all  ordinary  conditions,  a  necessary 
means  of  salvation.  The  established  order  is — salva- 
tion cometh  by  faith^  faith  cometh  by  hearing,  and  hear- 
ing by  the  Word  of  God  (Rom.  10  :  13-17;  Mark  16  : 
15,  16). 


60  THE    WESTMINSTER    SYSTEM    OF    DOCTRINE. 

This  outward  call  of  the  Word  consists  (a)  of  a  state- 
ment of  the  plan  and  conditions  of  salvation  through 
Jesus  Christ.  (6)  A  command  to  repent  and  believe  on 
Christ,  (c)  An  exhibition  of  the  motives  which  should 
naturally  dispose  men  to  accept  and  obey  the  gospel. 
{(])  A  promise  of  salvation  in  case  we  do  repent  and 
believe. 

This  outward  call  is  in  absolute  good  faith ;  without 
possible  exception,  whosoever  does  repent  and  believe 
shall  be  saved ;  and  it  is  intended  to  be  addressed  to  all 
men,  to  every  creature,  of  every  nation,  of  all  times,  to  the 
end  of  the  world  (Mark  16  :  15,  16 ;  Rev.  22  :  16,  17). 

(2)  But  there  is  also  an  inward  spiritual  call,  distinct 
from  that  of  the  Word.  This  is  proved  (a)  from  the  fact 
that  the  Scriptures  teach  that  man  by  nature  is  spiritually 
"dead"  and  "blind"  and  impotent.  In  order  that  the 
blind  shall  see,  two  things  are  necessary  :  their  eyes  must 
be  opened,  and  they  must  have  light.  The  outward  call 
supplies  the  light.  The  inward  call  opens  the  eye.  (6) 
The  Scriptures  distinguish  between  the  Spirit's  influence 
and  that  of  the  Word  alone  (1  Cor.  2  :  14,  15;  3:6; 
1  Thess.  1  :  5,  6).  (c)  A  spiritual  influence  is  said  to  be 
necessary  to  dispose  and  enable  men  to  receive  the  truth 
(John  6  :  45 ;  Acts  16  :  14 ;  Eph.  1  :  17).  (d)  All  that  is 
good  in  man  is  referred  to  God  as  its  author  (Eph.  2  :  8 ; 
Phil.  2  :  13;  2  Tim.  2  :  25;  Heb.  13  :  21).  (e)  The 
working  of  the  Spirit  in  the  heart  of  the  new-born  Chris- 
tian is  represented  as  far  more  direct  and  powerful  than 
the  mere  moi'al  influence  of  the  truth  on  the  natural  un- 
derstanding and  aflections  (Eph.  1  :  19.;  3  :  7  ;  2  :  1,  8). 
(/)  The  effects  of  this  inward  call  of  the  Holy  Ghost 
are  far  more  profound  and  lasting  than  any  mere  moral 


EFFECTUAL   CALLING.  61 

influence  of  the  external  call.  It  is  declared  to  be  a 
"  new  birth,"  "  a  begetting,"  "  a  quickening  from  death 
to  life,"  "a  new  creation."  The  subjects  of  it  are  "new- 
born babes,"  and  "  new  creatures,"  and  "  God's  workman- 
ship," and  "  alive  from  the  dead." 

There  are  certain  influences  of  the  Holy  Spirit  which 
in  a  greater  or  less  degree  extend  to  all  men.  These 
influences  are  simply  moral,  acting  on  the  soul  through 
the  truth  and  exciting  its  natural  affections  and  powers. 
They  are  more  or  less  influential  in  modifying  conduct, 
but  they  are  habitually  resisted  by  the  souls  of  men  as 
long  as  they  remain  unregenerate.  This  is  proved  (a) 
from  the  fact  that  the  Scriptures  affirm  that  they  are 
resisted;  (b)  from  the  fact  that  anterior  to  regeneration 
every  Christian  is  conscious  of  having  resisted  such  spir- 
itual influences.  The  same  we  observe  to  be  true  m  the 
history  of  many  unregenerate  men. 

But  the  power  used  by  the  Holy  Ghost  in  our  effectual 
calling  is  always  efficacious.  Its  effect  is  called  Regen- 
eration or  the  Xew  Birth.  It  is  the  exercise  of  the 
mighty  power  of  God  directly  upon  the  soul,  quickening 
it  to  a  new  spiritual  life.  It  is  a  single  act  of  God  the 
Holy  Ghost.  The  effect,  once  produced,  is  preserved  for 
ever  by  the  continued  indwelling  of  the  Holy  Ghost  in 
our  hearts.  The  change  wrought  affects  the  whole  soul, 
the  intellect,  the  affections,  and  will,  and  all  their  facul- 
ties (John  17:3;  1  Cor.  2  :  12,  13 ;  4:5;  2  Cor.  4:6; 
Eph.  1:18;  1  John  4:7;  5  :  20 ;  Heb.  4  :  12). 

Regeneration  is  the  Avork  of  God.  It  changes  the 
character  of  the  soul.  It  is  below  consciousness.  Con- 
version is  the  act  of  the  soul  itself — the  first  act  of  the 
soul  in  turning  from  sin  unto  God,  immediately  conse- 


62  THE    WESTMINSTER    SYSTEM    OF    DOCTRINE. 

qiient  upon  regeneration.  It  is  always  a  matter  of  con- 
sciousness^ and  is  the  commencement  of  a  course  of  pro- 
gressive growth  in  the  divine  life,  which  goes  on  until 
we  attain  the  complete  stature  of  perfect  manhood  in 
Christ. 

Regeneration  is  the  act  of  God,  who  begets.  Con- 
version is  the  first  vital  act  of  the  newly-begotten  soul. 
Sanctification  is  the  growth  of  the  soul  toward  maturity. 

6th.  The  Benefits  conferred   by  this  Redemp- 
tion IN  THIS  Life  to  all  those  who  are  Effect- 
ually Called.     Ques.  32-36. 
Q.  32.    What  benefits  do  they  who  are  effectually  called 

partake  of  in  this  life  f 

A.   They  thai    are   effectually    called    do    in   this    life 

partake  of  justification,  adoption,  sanctification,  and  the 

several  benefits,  which,  in  this  life,  do  either  accompany  or 

flow  from  them. 

Here  we  have   enumerated   four   classes  of  benefits: 

(1)  Justification;  (2)  Adoption;  (3)  Sanctification;  (4)  The 

several  benefits  which,  in  this  life,  do  either  accompany 

or  flow  from  the  three  first  enumerated. 

(1)  Justification.     Ques.  33. 

Q.  33.  What  is  Justification  f 

A.  Justification  is  an  act  of  God's  free  grace,  wherein 
he  pardoneth  all  our  sins,  and  accepteth  us  as  righteous  in 
his  sight,  only  for  the  righteousness  of  Christ  imputed  to 
us,  and  received  by  faith  alone, 

(a)  Justification  is  an  ^^act."  That  is,  it  is  accom- 
plished perfectly  and  finished  at  once.  It  is  not  a  pro- 
gressive work. 


JUSTIFICATION.  63 

(6)  It  is  a  forensic  act  of  God  as  Supreme  Judge.  It 
is  neither  an  act  of  power,  producing  an  effect  by  the  ex- 
ercise of  irresistible  energy,  nor  is  it  an  act  of  sovereign 
prerogative  in  the  exercise  of  unconditional  right  of  will. 
It  is  a  judicial  act,  wherein  God  as  judge  pronounces  the 
judgment  of  the  law  in  view  of  all  the  facts  of  the  case — 
namely,  that  in  view  of  the  righteousness  of  Christ  the 
believer  is  regarded  and  treated  as  one  in  whose  behalf 
all  the  claims  of  the  law^  are  completely  satisfied. 

(c)  It  is  an  act  wherein  God  '^  pardoneth  all  our  sins." 
The  fact  being  that  we  are  personally  sinners  and  in  our- 
selves considered  deserve  the  penalty,  justification  must 
include  "pardon. '^  But  it  is  not  mere  pardon.  Because 
[1]  "  pardon  "  is  the  act  of  a  sovereign  waiving  the  exe- 
cution of  the  law;  while  "justification"  is  the  act  of  a 
judge  pronouncing  the  law  to  be  satisfied.  [2]  "Par- 
don" is  granted  in  the  absence  of  all  "satisfaction;" 
while  justification  is  possible  only  after  a  "  satisfaction  " 
for  the  sin  has  been  made.  [3]  "  Pardon "  merely  re- 
leases from  the  obligation  to  suffer  the  penalty;  w^hile 
"justification"  also  restores  to  favor  and  to  the  full  status 
of  society. 

(d)  Hence  Justification  is  an  act  wherein  God 
"  pardoneth  all  our  sins  "  because  he  has  "  accepted  us  as 
righteous  in  his  sight."  A  man  is  righteous  when  he  is 
completely  conformed  to  the  law^  If  he  is  personally 
conformed  in  his  heart  and  life  to  the  law  as  a  standard 
or  measure  of  character,  then  he  is  no  sinner,  but  per- 
fectly holy.  If  he  is  perfectly  conformed  to  the  law  as 
a  covenant  of  salvation,  he  is  righteous,  w^hether  the  law 
as  covenant  has  been  fulfilled  by  the  person  himself  or 
by  his  accepted  and  competent  substitute.     In  our  case 


64         THE   WESTMINSTER   SYSTEM   OF   DOCTRINE. 

we  personally  are  sinners.  But  our  Lord  Jesus  Christ 
by  his  holy  suffering  in  our  stead  has  satisfied  the  penalty 
of  the  law,  and  by  his  holy  obedience  in  our  stead  has  sat- 
isfied the  precepts  of  the  law.  Upon  the  basis  of  that 
satisfaction  we  are  pronounced  righteous;  which  is  the 
same  as  pronouncing  the  law  to  be  satisfied  in  respect  to 
all  its  demands  upon  us  as  a  covenant  of  salvation. 

(e)  He  "  accepteth  us  as  righteous  in  his  sight,  only  for 
the  righteousness  of  Christ.^'  Tliis  righteousness  of 
Christ  comprehends  all  that  he  did  in  the  way  of  obe- 
dience or  of  suffering  in  our  stead  while  on  earth.  No 
other  being  than  the  God-man  could  have  thus  acted  in 
our  stead.  It  was  only  in  human  nature  that  the  demands 
of  the  law  upon  mankind  could  be  met  and  satisfied. 
But  it  was  only  a  divine  Person,  wlio  is  himself  the  law 
to  all  others,  and  is  himself  under  no  law  exterior  to 
his  own  will,  who  can  render  in  the  stead  of  another  a 
free  obedience  which  he  does  not  owe  for  himself. 

(/)  And  this  "righteousness  of  Christ''  is  made  the 
meritorious  ground  of  our  being  judiciously  pronounced 
to  be  righteous  (i.  e.  that  all  the  demands  which  the  law 
as  a  covenant  of  life  makes  upon  us  are  satisfied),  because 
of  two  facts:  [1]  Because  that  the  righteousness  of 
Christ  "is  imputed  to  us;"  and  [2]  because  it  is  "received 
by  us  by  faith  alone." 

[1]  To  impute  sin  to  any  one  is  to  charge  it  as  a 
ground  of  punishment.  It  may  be  a  man's  own  sin  (Ps. 
32  :  2),  or  it  may  the  sin  of  others — i.  e.  not  their  per- 
sonal blameworthiness,  but  their  guilt  or  obligation  to 
punishment.  Thus  our  sins  are  said  to. have  been  laid 
upon  and  punished  in  Christ  (Isa.  53  :  6,  12 ;  Gal.  3  :  13; 
Heb.  9  :  28 ;  1  Pet.  2  :  24). 


JUSTIFICATION.  65 

[2]  To  impute  righteousness  is  to  credit  it  as  the  ground 
of  justification  or  of  reward.  Thus  the  rewardableness 
of  Christ's  meritorious  work  is  credited  to  the  believer, 
so  that  all  the  covenanted  rewards  of  a  perfect  righteous- 
ness henceforth  lawfully  belong  to  him  (Rom.  4  :  4-8  ;  2 
Cor.  5  :  19-21). 

ig)  This  righteousness  of  Christ  is  imputed  only  to  one 
who  believes,  and  so  it  is  received  and  self-appropriated 
only  by  faith.  This  justifying  or  saving  faith  has  no 
merit  in  itself.  It  is  only  the  hand  or  instrument  by 
which  we  lay  hold  of  Christ.  It  includes  trust.  It  is 
faith  in  or  on  Christ  (Gal.  2:16;  Acts  16  :  31).  This 
faith  is  the  ''  gift  of  God "  (Eph.  2:8);  it  never  exists 
alone,  but  is  always  accompanied  with  love,  and  bears 
holy  fruit  in  the  life.  But  it  alone,  and  no  other  grace, 
is  the  instrument  of  uniting  us  to  Christ,  and  so  of  effect- 
ing our  justification. 

(A)  Justification  is  therefore  ^^an  act  of  God's/ree^rrace." 
It  is  absolutely  sovereign  and  pre-eminently  gratuitous, 
in  that  Christ  is  given  to  assume  our  place,  and  in  that 
his  righteousness  is  allowed  to  count  in  the  stead  of  ours. 
At  the  same  time,  after  this  substitution  is  once  sover- 
eignly admitted  justification  is  strictly  judicial,  being 
perfectly  conformed  to  law  and  justice,  since  Christ  as 
our  Substitute  has  literally  and  completely  fulfilled  all 
the  requirements  of  the  law,  both  commandments  and 
penalties. 

Calvin  says,  in  his  Institutes,  b.  3,  chap.  11,  §  2:  "A 
man  will  be  justified  by  faith  when,  excluded  from  the 
righteousness  of  works,  he  by  faith  lays  hold  of  the 
righteousness  of  Christ,  and,  clothed  in  it,  appears  in  the 
sight  of  God,  not  as  a  sinner,  but  as  righteous." 


66         THE    WESTMINSTER   SYSTEM   OF   DOCTIIINE. 

(2)  Adoption.     Ques.  34. 

Q.  34.  What  is  AdojMon  f 

A.  Adoption  is  mi  act  of  God^s  free  grace,  whereby  loe 
are  received  into  the  number,  and  have  a  right  to  all  the 
privileges  of  the  sons  of  God. 

The  instant  a  believer  is  united  to  Christ  by  faith, 
there  is  accomplished  in  him  simultaneously  and  insepar- 
ably two  things :  (a)  A  total  change  of  relation  to  God 
and  to  the  law  as  a  covenant  of  life;  (5)  a  change  in 
his  inward  spiritual  nature.  The  change  of  relation  is 
effected  by  justification,  the  change  of  naturae  by  regenera- 
tion. Regeneration  is  an  act  of  God,  giving  a  new 
life,  the  principle  of  a  new  spiritual  character.  The  first 
exercise  of  a  new-born  soul  thus  regenerated  is  Faith. 
Upon  the  exercise  of  faith,  or  a  trusting  embrace  of  the 
person  and  work  of  Christ,  God  immediately  justifies  the 
believer,  freeing  him  from  condemnation  and  receiving 
him  into  favor.  Sanctification  is  the  progressive 
growth  toward  perfect  maturity  of  tlie  new  life  implanted 
in  regeneration.  Adoption  presents  the  new  creature  in 
his  new  relations.  Justification  effects  a  change  of  rela- 
tions. Regeneration  and  sanctification  affect  only  moral 
inherent  states  of  the  soul.  Adoption  includes  both. 
It  sets  forth  in  one  comprehensive  view  the  new  crea- 
ture in  his  new  relations. 

Sonship  includes  (a)  derivation  of  nature  (2  Pet.  1:4; 
John  1:13);  (6)  the  bearing  of  the  divine  image  or  like- 
ness (Col.  3  :  10;  Rom.  8  :  29;  2  Cor.  3:18);  (c)  the 
bearing  the  Father's  name  (1  John  3:1;  Rev.  2  :  17; 
3:12);  (J)  the  being  the  objects  of  his  peculiar  love 
(John  17  :  23;  Rom.  5  :  5-8);  (e)  the  indwelling  of  the 
"Spirit  of  his  Son,''  the  '^Spirit  of  Adoption"  (Rom. 


SANCTIFICATION.  67 

8  :  15-21 ;  Gal.  4:6;  6:1;  1  Pet.  1  :  14;  Heb.  2  :  15; 

10  :  19,  22);  (/)  present  protection,  consolation,  and  pro- 
vision (Luke  12  :  27-32;  John  14  :  18;  1  Cor.  3  :  21-23; 
2  Cor.  1:4);  [g)  fatherly  chastisement  for  our  good  (P?. 
51  :  li;  12;  Heb.  12  :  5-11);  (/i)  heirship  in  relation  to 
God  and  joint  heirship  with  Christ  (Rom.  8  :  17;  James 
2:5;  1  Pet.  1:4;  5:4). 

(3)  SANCTIFICATION.     Ques.  35. 

Q.  35.    What  is  Sanctijication  f 

A.  Sandijication  is  the  work  of  GocVs  free  graces 
whereby  we  are  renewed  in  the  whole  man  after  the  image 
of  God,  and  are  enabled  more  and  more  to  die  unto  sln^ 
and  live  unto  righteousness. 

(a)  The  phrase  "  to  sanctify  "  is  used  in  two  different 
senses  in  Scripture — to  consecrate,  to  set  apart  to  a  holy 
use  (John  10  :  36  ;  Matt.  23  :  17),  and  to  render  morally 
pure  or  holy  (1  Cor.  6:11;  Heb.  13  :  12).  Sanctifi- 
CATioN  is  used  in  this  latter  sense.  As  Regeneration 
is  an  act  of  God's  free  grace,  so  sanctification  is  a  pro- 
gressive work  of  the  same  free  grace.  It  is  gratuitous, 
for  Christ's  sake,  and  it  is  effected  by  the  supernatural 
power  of  the  Holy  Ghost,  (b)  The  means  of  sanctifi- 
cation are  of  two  distinct  orders — inward  and  outward. 

The  inward  means  of  sanctification  is  Faith.  Faith  is 
the  instrument  of  our  justification,  and  hence  of  our  de- 
liverance from  condemnation  and  of  our  communion 
with  God;  the  organ  of  our  union  with  Christ,  and 
hence  of  our  communion  with  him  in  his  Spirit  and 
life.  Faith,  moreover,  is  that  act  of  the  regenerated  soul 
whereby  it  embraces  and  experiences  the  power  of  the 
truth,  and  whereby  the  inward  experiences  of  the  heart 


6S         THE   WESTMINSTER   SYSTEM   OP   DOCTRINE. 

and  the  outward  actions  of  the  life  are  brought  into  obe- 
dience to  the  truth. 

The  outward  means  of  sanctification  are — 

[1]  The  Truth  as  revealed  in  the  inspired  Scriptures 
(John  17  :  17,  19 ;  1  Pet.  1  :  22 ;  2:2). 

[2]  The  Sacraments  (Matt.  3  :  11 ;  1  Cor.  12  :  13  ; 
1  Pet.  3  :  21). 

[3]  Prayer.  This  it  effects  both  as  a  gracious  exer- 
cise of  the  soul,  and  as  the  covenanted  condition  of 
our   reception  of  all  spiritual  blessings  (John   14  :  13, 

14). 

[4]  The  gracious  discipline  of  God's  providence  (John 
15:2;  Rom.  5  :  3,  4 ;  Heb.  12  :  5-11). 

It  must  be  remembered  that  the  unregenerate  soul  re- 
sists the  "  common  grace "  with  which  the  Holy  Ghost 
wrestles  with  it  previously  to  the  new  birth ;  also,  that  the 
soul  is  passive  in  respect  to  that  particular  exercise  of  the 
divine  power  which  effects  its  regeneration  or  new  birth. 
But  having  once  been  regenerated,  the  soul,  now  spiritually 
alive,  continues  to  grow  in  grace  by  its  own  active  co-ope- 
ration with  the  gracious  operations  of  the  Holy  Spirit, 
who  dAvells  in  it. 

(c)  The //"ifci^s  of  sanctification  are — [1]  Negatively,  the 
destruction  of  the  "  old  man,"  with  its  habits,  affections, 
and  lusts  (Gal.  5  :  24 ;  Col.  3  :  5).  [2]  Positively,  the 
strengthening  of  the  principle  of  grace,  and  the  gradual 
training  of  all  the  faculties  of  the  soul  under  the  control 
of  grace,  in  symmetrical  development  and  holy  obedience. 
[3]  Hence,  good  works  are  the  fruits  of  sanctification. 
These  "good  works,"  although  never  the  meritorious 
grounds  of  acceptance  before  God,  are  nevertheless  ab- 
solutely essential  to  salvation,  because  to  be  saved  is  to 


SANCTIFICATION.  69 

be  saved  Jrom  sin  (Gal.  5  :  22,  23;  Eph.  2  :  10;  John 
14  :  21). 

(cZ)  Sanctification  involves  the  entire  man,  intellect, 
affections,  and  will  (Eph.  1  ;  17,  18  ;  Col.  3  :  10 ;  2  Cor. 
4  :  6  ;  1  Thess.  5  :  23).  Our  bodies  as  integral  parts  of 
our  persons  are  sanctified  through  their  union  with  our 
spirits  and  the  indwelling  of  the  Holy  Ghost  (Rom.  6 : 
13;  1  Cor.  6:19;  1  Thess.  4  :  4). 

(e)  Perfect  sanctification  is  never  attained  in  this  life. 
All  Christian  perfectionists  admit  that  defects  of  knowl- 
edge, feeling,  and  will  remain  as  long  as  we  are  in  the 
body.  But  they  claim  that  God  has  graciously,  for 
Chrisf  s  sake,  lowered  the  demands  of  the  law,  so  that 
our  present  weaknesses,  if  only  we  do  our  best,  are  not 
accounted  as  sin. 

This  is  a  very  dangerous  heresy,  because  it  lowers  the 
moral  standard  of  Christian  character  and  the  aim  of 
Christian  endeavor.  The  moral  law  of  God  under  which 
Adam  was  created  can  never  be  lowered.  All  that  is 
moral  is  essentially  obligatory.  All  defect  in  love  or 
active  service  is  of  the  nature  of  sin.  The  best  Christians 
are  most  humbly  sensitive  to  their  own  defects,  are  daily 
filled  with  shame  and  contrition,  and  apply  constantly 
to  the  cleansing  blood  of  Christ  and  to  the  sanctifying 
power  of  the  Holy  Ghost. 

The  standard  of  Christian  holiness  is  the  holiness  of 
God  and  the  example  of  Christ. 

Paul  and  John  disclaim  perfection  (Eom  7  :  14-25; 
Phil.  3  :  12-14;  1  John  1  ;  8).  It  is  inconsistent  with 
the  experience  of  the  best  Christians  and  with  the  hymns 
and  prayers  of  the  historical  churches. 

The  personal  claim  of  sinless  perfection  is  an  evidence 


70         THE   WESTMINSTER  SYSTEM   OF  DOCTEINE. 

of  a  low  sense  and  standard  of  sin,  of  spiritual  pride, 
and  of  a  diseased  self-consciousness.  Experience  shows 
that  it  is  a  very  dangerous  symptom,  and  presages  a  dire- 
ful fall.  The  signs  of  grace  are  humility,  eager  desire  to 
press  on  and  advance  to  a  higher  standard,  self-forgetful- 
ness,  absorption  of  thought  and  affection  with  Christ, 
entire  consecration  to  the  service  of  God  and  man. 

(4)  The  Accompanying  Benefits.    Ques.  36. 

Q.  36.  What  are  the  benefits  which  in  this  life  do  ac- 
company or  flow  from  justification^  adoption^  and  sancti- 
fication. 

A.  The  benefits  which  in  this  life  do  accompany  or  flow 
from  justification,  adoption,  and  sanctification,  are,  as- 
surance of  God's  love,  peace  of  conscience,  joy  in  the  Holy 
Ghost,  increase  of  grace,  and  perseverance  therein  to  the 
end. 

(a)  Assurance  of  God's  Love.  That  act  of  saving 
faith  whereby  we  embrace  and  appropriate  Christ,  which 
is  the  only  instrument  of  our  justification,  involves  tivo 
essential  elements :  [1]  Assent  is  the  intellectual  recog- 
nition and  cordial  embrace  of  Christ  and  of  his  work ; 
[2]  Trust  is  implicit  reliance  upon  Christ  alone  for  all 
our  salvation  (John  7:  38;  Acts  10:43;  16:31;  26: 
18  ;  Gal.  2  :  16  ;  3  :  26  ;  2  Tim.  3  :  15).  Trust  rests 
upon  the  foundation  upon  which  expectation  is  based. 
Hope  reaches  forward  to  the  object  upon  which  desire  and 
expectation  meet.  Hope  therefore  rests  upon  that  whicJi 
trust  rests  upon,  and  trust  gives  birth  and  support  to 
hope. 

There  is  a  difference,  therefore,  between  the  full  Assur- 
ance  of  Faith  (Heb.  10  :  22),  which  is  strong,  un waver- 


FEUITS  OF  S  A  NOTIFICATION,   ETC.  71 

ing,  unintermittent  faith,  and  the  full  Assurance  of  Hope 
(Heb.  6  :  11),  which  is  a  result  of  the  former,  being  a 
confident  persuasion  of  our  own  personal  salvation.  "  He 
that  believes  shall  be  saved  :'^  this  is  made  sure  by  the 
Word  ■  of  God.  "  I  believe :"  this  is  a  matter  of  con- 
sciousness and  other  evidence.  "  Therefore  I  am  saved  :" 
this  is  an  infallible  inference. 

This  conviction  is  not  in  such  a  sense  of  the  essence  of 
faith  that  every  one  who  truly  believes  is  consequently 
thus  assured.  Nevertheless,  it  is  the  privilege  and  duty 
of  every  believer  to  seek  and  to  attain  to  this  most  com- 
fortable and  useful  grace.  "  This  certainty  is  not  a  bare 
conjectural  and  probable  persuasion,  grounded  on  a  fal- 
lible hope,  but  an  infallible  assurance  of  faith  (hope), 
founded  upon  the  divine  truth  of  the  promises  of 
salvation,  the  inward  evidence  of  those  graces  unto 
which  these  promises  are  made,  the  testimony  of  the 
Spirit  of  Adoption  witnessing  with  our  spirits  that  we 
are  the  children  of  God;  which  Spirit  is  the  earnest 
(pledge)  of  our  inheritance,  whereby  we  are  sealed  to 
the  day  of  redemption"  (Heb.  6  :  11,  19;  Rom.  8  : 
15,  16;  Eph.  1  :  13,  14;  2  Pet.  1  :  4-11;  1  John 
2:3;  3  :  14;  2  Cor.  1  :  12;  Confession  of  Faith, 
ch.^  18). 

This  assurance  may  be  dimmed  and  lost  by  inattention 
and  yielding  to  sudden  temptation,  whereby  our  evidences 
are  obscured  and  the  Holy  Spirit  grieved.  It  may  be 
revived  or  regained  by  sincere  repentance,  humble  walk- 
ing with  God,  the  watchful  avoidance  of  every  approach 
to  evil,  and  the  diligent  and  prayerful  use  of  all  the  means 
of  grace. 

(6)  Peace  of  Conscience.     Peace  with  God  is  recou- 


72         THE  WESTMINSTER  SYSTEM    OF   DOCTRINE. 

ciliation  with  him  through  the  blood  of  Christ.  Peace  of 
conscience  may  either  mean  our  consciousness  of  that  rec- 
onciliation, or  the  appeasement  by  the  same  atoning  blood 
of  our  own  consciences,  which  otherwise  condemn  us.  In 
the  proportion  in  which  our  faith  is  clear  and  constant 
will  be  our  consciousness  of  our  reconciliation  with  God, 
and  satisfaction  of  our  own  moral  judgment  that  the  law 
is  maintained  and  righteousness  is  fulfilled,  while  yet  we 
are  saved  from  the  penal  consequences  of  our  sin.  If  we 
diligently  observe  all  God's  commandments,  ^^  our  peace 
shall  be  like  a  river"  (Isa.  48  :  18).  If  it  fail,  it  is  our 
own  fault. 

(c)  Joy  in  the  Holy  Ghost.  The  Holy  Ghost  as 
the  "Comforter"  is  the  direct  Author  of  joy  in  our  hearts. 
Besides  this,  he  is  the  indirect  cause  of  joy  to  us,  because, 
by  uniting  us  to  Christ  and  communicating  to  us  his  life 
and  all  the  benefits  of  his  redemption,  he  brings  to  us  all 
the  possible  sources  of  joy.  Besides,  joy  is  an  accom- 
paniment of  spiritual  health.  And  this  health  is  pro- 
moted by  all  the  operations  of  the  Holy  Spirit  in  our 
hearts,  and  by  the  careful  removal  of  all  that  grieves 
him  and  that  hinders  his  work. 

(d)  Increase  of  Grace.  The  gifts  of  God  are  in- 
exhaustible. We  are  not  limited  in  him ;  we  arie  only 
limited  in  ourselves.  Each  gift  of  grace  leads  to  another. 
We  are  justified  that  we  may  be  regenerated  and  sancti- 
fied. We  are  born  babes  in  Christ  that  w^e  may  grow  up 
to  the  stature  of  perfect  manhood  in  him.  If  grace  is 
improved,  grace  is  added.  The  exercise  of  the  lesser 
grace  leads  to  an  increase  of  capacity.  With  the  increase 
of  capacity  will  come  the  ever-proportionate  increase  of 
blessing,  keeping  the  vessel  ever  full  if  we  are  faithful. 


ETC.  73 

Then  "dying  grace"  will  succeed  "living  grace,"  and 
grace  will  be  completed  in  glory. 

(e)  Peeseverance  in  Grace  to  the  End.  The 
true  believer,  having  once  been  regenerated  and  justified, 
will  never  be  permitted  finally  to  fall  away  and  be  lost. 
The  doctrine  is  not  that  once  a  believer  a  man  will  be 
saved,  do  what  he  will ;  but  it  is  that  once  a  true  believer 
God  will  ever  uphold  the  man,  so  that  he  will  freely  per- 
severe in  faith  and  obedience  to  the  end. 

[1]  The  fact  is  proved  from  Scripture  and  experience 
(John  10  :  28  ;  Rom.   11:  29 ;  Phil.  1  :  6  ;  1  Pet.  1  :  5). 

[2]  This  Perseverance  of  the  Saints  in  faith  and  holy 
obedience  is  not  secured  by  their  own  purpose  or  strength, 
but  by  the  immutable  purpose  of  God  and  his  covenant 
with  his  Son  (John  10  :  29),  and  by  the  intercession  of 
Christ  (Luke  22  :  32),  and  by  the  constant  indwelling 
and  infinitely  wise  and  constant  care  of  the  Holy  Ghost 
(lJohn3:9;  John  14:16,  17). 

True  believers  may  nevertheless  fall  into  grievous 
sins,  and  for  a  time  continue  therein.  The  occasions  of 
which  falls  are  the  temptations  of  the  world,  the  seduc- 
tions of  Satan,  the  remaining  corruptions  of  their  own 
hearts,  and  the  neglect  of  the  means  of  grace.  The 
effects  of  which  falls  are,  that  God  is  displeased  and  the 
Holy  Spirit  grieved ;  their  comforts  are  lost,  their  minds 
darkened,  their  hearts  hardened,  and  their  consciences 
wounded,  and  often  they  are  arrested  by  temporal  judg- 
ments; their  conduct  is  a  stumbling-block  to  all  wit- 
nesses and  an  occasion  of  sorrow  to  their  fellow-Chris- 
tians. Such  experiences  would  be  fatal  if  it  were  not 
for  the  faithfulness  of  God  ^nd  the  omnipotent  power 
of  his  grace, 


74         THE    WESTMINSTER   SYSTEM    OF    DOCTRINE. 

7th.  The   Benefits   conferred  by  the   Applied 
Redemption  of  Christ  at  Death.     Ques.  37. 
Q.  37.  What  benefits  do  believers  receive  from  Christ 
at  death  f 

A.  The  souls  of  believers  are,  at  their  death ,  made  per- 
fect in  holiness,  and  do  immediately  pass  into  glory;  and 
their  bodies,  being  still  united  to  Christ,  do  rest  in  their 
graves  till  the  resurrection. 

(1)  Death  consists  of  the  temporary  dissolution  of  the 
personal  union  of  soul  and  body.  As  long  as  this  con- 
tinues, the  person  is  dead,  and  until  the  resurrection  the 
soul,  although  holy  and  happy,  as  a  disembodied  spirit 
is  under  the  power  of  death.  Thus,  our  Larger  Cate- 
chism says  that  "  Christ  continued  in  the  state  of  the 
dead,  and  under  the  power  of  death,  till  the  third 
day"  (Ques.  50),  when  he  ceased  to  be  one  of  the 
dead,  and  became  one  of  the  living  by  rising  from  the 
dead. 

(2)  Immediately  upon  death  "  the  souls  of  believers  are 
made  perfect  in  holiness."  They  should  be  growing  in 
grace  and  holiness  as  long  as  they  live.  This  process  is  con- 
summated at  death  (a)  by  the  power  of  the  Holy  Ghost, 
the  divine  Agent  whereby  the  redemption  purchased  by 
Christ  is  applied  in  all  its  stages;  {b)  by  the  removal  of 
the  diseased  and  mortal  body,  and  the  consequent  cessa- 
tion of  the  "lust  of  the  flesh"  and  the  injurious  struggle 
of  "the  law  in  our  members"  against"  the  law  of  our 
minds;"  (c)  and  by  the  entire  change  of  environment 
from  this  evil  >vorld  and  its  spiritual  conditions  to 
heaven. 

(3)  At  the  same  instant  the  soul  of  the  believer  passes 
bto  glory.     The  intermediate  state  is  not  final.     The 


THE  STATE  OF  THE  SOUL  AFTER  DEATH.    75 

consummation  of  our  salvation  can  come  only  after  and 
in  consequence  of  our  resurrection.  But  in  the  mean 
time  the  holy  soul,  now  made  perfect,  is  in  the  presence 
of,  and  in  the  immediate  fellowship  with,  Christ.  Christ 
is  already  risen  and  glorified  as  "  the  first-fruits  of  them 
that  sleep,'^  and  as  such  has  sat  down  on  the  right  hand 
of  the  Majesty  on  high.  PauFs  whole  conception  of 
heaven  is  expressed  in  the  beautiful  phrase,  ^^  To  be  pres- 
ent with  the  Lord  ^'  (2  Cor.  5  :  8).  We  know  nothing 
as  to  the  place  of  heaven,  except  that  it  is  where  Christ 
is  now  glorified  in  the  presence  of  his  saints.  As  to  its 
happiness,  we  know  that  it  will  consist  (a)  in  the  total 
absence  of  sin  and  pain;  (6)  in  the  love  of  God  and 
Christ ;  (c)  in  the  vision  of  God  in  Christ ;  (d)  in  the 
perfect  peace  of  God  shed  abroad  in  our  hearts  by  the 
Holy  Ghost,  given  now  without  measure;  (e)  in  the  bliss- 
ful exercise  of  all  our  faculties  in  the  service  of  God,  and 
in  the  consequent  ceaseless  groAvth  of  all  our  powers;  (/) 
in  the  blissful  social  relations  of  the  redeemed  and  of  the 
angelic  hosts. 

(4)  ^'  Their  bodies  being  still  united  to  Christ,  do  rest 
in  their  graves  till  the  resurrection.^^  The  union  estab- 
lished between  the  believer  and  Christ  by  faith  includes 
his  whole  person,  body  as  well  as  spirit.  The  body,  al- 
though temporarily  laid  aside,  is  never  alienated.  It  is 
always  ours,  and  therefore  it  is  always  Christ's,  for  Christ 
has  redeemed  it  by  his  blood  and  made  it  a  temple  of  his 
Holy  Ghost.  "  If  we  believe  that  Jesu^  died  and  rose 
again,  even  so  them  also  which  sleep  in  Jesus  will  God 
bring  w^ith  him  f  therefore,  "  our  flesh  also  shall  rest  in 
hope''  (1  Thess.  4  ;  14 ;  Ps,  16  :  9). 


76  THE   WESTMINSTER   SYSTEM    OF   DOCTRINE. 

8th.  The  Benefits  conferred  by  the  Redemption* 
OF  Christ,  thus  Applied,  at  the  Resurrection. 
Ques.  38. 

Q.  38.  What  benefits  do  believers  receive  fi^om  Christ  at 
the  resurrection  f 

A.  At  the  resurrection,  believers ,  being  raised  up  in 
glory,  shall  be  openly  acknowledged  and  acquitted  in  the 
day  of  judgment,  and  made  perfectly  blessed  in  the  full 
enjoying  of  God  to  all  eternity. 

The  time  of  the  resurrection  is  not  revealed.  But 
the  Scriptures  teach  that  the  following  events  are  to 
occur  together  in  immediate  succession :  (1)  The  Second 
Coming  of  Christ ;  (2)  the  Resurrection  of  the  Evil  and 
the  Good ;  (3)  the  General  Judgment ;  (4)  the  End  of  the 
World  ;  (5)  the  Final  Award  of  Rewards  and  Punishment 
(Matt.  24  :  30;  Dan.  12  :  2;  John  5  :  28,  29;  1  Cor.  15  : 
23;  1  Thess.  4  :  16;  Matt.  7  :  21,  23;  13  :  30-43;  16  :  24- 
27  ;  25  :  31-46  ;  2  Thess.  1  :  6-10 ;  2  Pet.  3  :  7-13). 

This  answer  embraces  three  great  subjects:  (1)  The 
Resurrection;    (2)  the  Judgment;    (3)  Heaven. 

(1)  The  Resurrection. 

(a)  All  men,  good  and  bad,  are  to  rise  together,  "they 
that  have  done  good  unto  the  resurrection  of  life,  and 
they  that  have  done  evil  unto  the  resurrection  of  damna- 
tion "  (John  5  :  29).  They  who  at  that  time  are  remain- 
ing alive  on  the  earth  will  be  changed  and  caught  up  to 
meet  the  coming  Judge  in  the  air  (1  Thess.  4 :  17;  1  Cor. 
15:51). 

(b)  The  same  bodies  which  are  deposited  in  the  graves 
shall  be  raised  and  united  to  their  respective  souls  again 
(1  Cor.  15  :  42-44;  1  Thess.  4  :  14;  John  5  :  28 ;  1 
Thess.  4;  13-17),     The  identical  body  of  Christ  rose 


THE   RESURRECTION,   ETC.  77 

This  identity  does  not  depend  upon  sameness  of  material. 
From  infancy  to  old  age  we  have  the  selfsame  bodies  on 
earth,  while  their  material  constituents  are  continually 
changing.  All  we  need  to  know  is  that  our  bodies  in 
the  resurrection  will  be  in  the  same  sense  one  with  our 
bodies  at  death  as  our  bodies  at  death  are  one  with  our 
bodies  at  birth. 

(c)  But  they  will  be  changed  (not  exchanged)  in  quality, 
and  in  all  else  necessary  to  adapt  them  [1]  to  the  uses  of 
our  perfectly  glorified  souls  in  their  high  estate,  and  [2] 
to  the  physical  conditions  of  the  "new  heavens  and  a 
new  earth  wherein  dwelleth  righteousness '^  (Rev.  21  : 
1-5 ;  2  Pet.  3  :  13).  They  will  be  made  like  unto 
Christ's  glorious  body  (Phil.  3  :  21).  The  present  body 
is  called  "a  natural  body."  The  same  body  will  become 
in  heaven  a  "  spiritual  body."  The  word  "  spiritual ''  in 
the  New  Testament  means  that  which  is  made  a  temple 
of  the  Holy  Ghost,  and  is  transformed  by  his  indwelling 
(1  Cor.  2:12-15;  15:44). 

(2)  The  Judgment. 

(a)  The  Person  who  is  to  judge  all  men  is  the  God- 
man,  the  same  Person  who  was  condemned  at  the  bar  of 
Pilate  and  executed  as  a  malefactor  on  the  cross.  He 
will  judge  the  world  as  Mediator  (Matt.  25  :  31,  32 ; 
Acts  3  :  21 ;  17  :  31 ;  John  5  :  22,  27;  2  Thess.  1  :  7-10; 
Rev.  1  :  7). 

(6)  The  subjects  of  the  judgment  are  to  be  all  men  who 
have  ever  lived  and  all  fallen  angels.  The  good  angels 
will  appear  as  attendants  and  ministers  (Matt.  13  :  41, 
42;  25:31-46;  1  Cor.  15  :  51,  52;  2  Cor.  5:10;  1 
Thess.  4:17;  2  Thess.  1:6-10;  Rev.  20:11-15;  2 
Pet,  2:4;  Jude  6), 


/8  THE    WESTMINSTER    SYSTEM    OF    DOCTRINE. 

(c)  They  will  be  judged  [1]  under  the  various  de- 
grees of  light  divinely  revealed  to  eaeh.  "  For  as  many 
as  have  sinned  without  law  shall  also  perish  without 
law.  And  as  many  as  have  sinned  in  the  law,  shall  be 
judged  by  the  law"  (Rom.  2  :  12;  Luke  12  :  47,  48). 
[2]  The  matter  of  the  judgment  will  be  all  the  deeds 
done  in  the  body,  including  all  "  the  secrets  of  the  heart/' 
"  the  deeds  of  darkness,"  the  feelings,  thoughts,  purposes, 
and  motives  (Eccles.  12  :  14 ;  1  Cor.  4:5;  Luke  8:17; 
12  :  2,  3;  Matt.  12  :  36,  37).  [3]  The  ground  of  justifica- 
tion and  acquittal  will  be  the  righteousness  of  Christ  and 
our  personal  relation  to  him,  the  work  of  Christ  for  us 
and  the  work  of  Christ  in  us  (Phil.  4:3;  Rev.  3:5; 
13:8;  20  :  15 ;  Matt.  13  :  43 ;  25  :  34-40). 

(3)  After  the  resurrection  the  salvation  of  believers 
will  be  complete.  They  will  be  like  Christ,  and  with 
Christ  for  ever.  What  more  can  be  said  or  thought  ? 
Their  existence  will  every  moment  be  perfect  in  excel- 
lence, usefulness,  and  blessedness,  and  for  ever  they  will 
be  advancing  ceaselessly  in  knowledge,  capacity,  and  in 
intimate  fellowship  with  Christ,  and  hence  in  every  pos- 
sible good.  "Eye  hath  not  seen,  nor  ear  heard,  neither 
have  entered  into  the  heart  of  man,  the  things  which  God 
hath  prepared  for  them  that  love  him  "  (1  Cor.  2  :  9). 


,  THE  E]SrD  OP  PART  I. 


rAKT   II 


DUTY  REQUIRED  OF  MAN 

BY 

REV.  J  ASPINWALL   HODGE.  D.  D. 


THE  SYSTEM  OF  THEOLOGY 


CONTAINED  IN   THE 


WESTMINSTER  SHORTER  CATECHISM 
EXHIBITED  AND  EXPLAINED. 


PART    II. 


HAYING  examined   in   Part   I.    what   we   are    to 
believe  concerning  God,  we  are  now  to  consider — 

III.    WHAT  DUTY  IS  REQUIRED  OF  US. 

Questions  39-81. 

The  consciousness  of  obligation  is  universal.  Of  even 
the  heathen  it  is  said,  "  They  show  the  work  of  the  law 
written  in  their  hearts,  their  conscience  also  bearing  wit- 
ness'^  (Rom.  2  :  15).  Any  utterance  of  the  will  of  God 
is  recognized  at  once  as  obligatory,  demanding  immediate 
and  perfect  obedience  (Deut.  5  :  1,  31,  33  ;  Luke  10  : 
26,  27 ;  1  Thess.  5  :  23). 

The  character  of  God's  will,  and  therefore  of  our  duty, 
depends  upon  what  has  already  been  considered — God's 
nature,  his  relations  to  us  and  purposes  concerning  us,  as 
manifested  in  his  works  of  creation,  providence  and 
redemption.  If  he  be  holy,  ''the  law  is  holy  and  the 
commandment  holy,  just  and  good"  (Rom.  7  :  12).  If 
we  be  his  creatures  and  his  elect,  formed,  preserved  and 
6  81 


82         THE  WESTMINSTER  SYSTEM   OF   DOCTRINE. 

redeemed  ^^  to  glorify  God  and  enjoy  him  for  ever/^  then 
we  must  be  perfect  as  he  is  perfect,  conformed  unto  his 
likeness  (Gen.  1  :  26 ;  1  Pet.  1:16;  Rom.  8  :  29).  There- 
fore, this  will  of  God  is  absolutely  unchangeable,  obliga- 
tory upon  all  and  under  all  circumstances.  It  cannot  be 
modified  to  suit  man's  ability.  It  was  in  force  before 
and  after  the  fall,  and  under  both  dispensations.  It  is 
the  foundation  of  every  covenant.  Salvation  is  possible 
only  by  the  perfect  satisfaction  of  this  law  by  Christ  in 
behalf  of  his  people,  and  we  as  such  must  keep  his  com- 
mandments (Romans). 

We  are  to  consider  (1)  our  duty  as  revealed  in  the 
ten  commandments;  (2)  the  preface  to  them;  (3)  the 
first  table,  as  containing  our  duty  to  God ;  and  (4)  the 
second  table,  our  duty  to  man. 

[I.]  Our  Duty  as  Revealed  in  the  Ten  Com- 
mandments.   Ques.  39-42. 

1st.  Our  duty  as  revealed. 

Q.  39.  JVJiat  is  the  duty  which  God  requireth  of 
man  f 

A.  The  duty  which  God  requireth  of  man,  is  obedience 
to  his  revealed  will. 

Q.  40.  What  did  God  at  first  reveal  to  man  for  the 
rule  of  his  obedience  f 

A.  The  rule  ivhich  God  at  first  revealed  to  man,  for  his 
obedience,  loas  the  moral  law. 

It  is  the  same  law,  however  revealed — by  God's 
works  or  word.  In  creation  we  perceive  only  ^'  his 
eternal  power  and  Godhead ''  (Rom.  1  :  20).  His  provi- 
dence is  often  incomprehensible  (Ps.  73).'  Therefore  he 
has  revealed  his  will  in  human  language.     The  word  of 


THE    MORAL   LAW.  83 

God  is  the  only  rule  to  direct  us.  It  is  a  perfect  rule. 
(1)  It  is  the  fullest  and  clearest  revelation.  (2)  Its  com- 
mands and  prohibitions  are  final.  (3)  Nothing  is  sinful 
which  it  does  not  condemn,  nor  obligatory  Avhich  it  does 
not  require. 

This  revealed  law  is  called  moral,  because  it  concerns 
character,  questions  of  right  and  wrong,  holiness  and  sin. 
It  is  distinguished  from  (1)  natural  laws,  as  of  day  and 
night,  bounds  of  the  sea,  growth  and  decay,  etc.  (Ps. 
73  :  13-17 ;  104;  Jer.  33  :  25) ;  (2)  the  national  law,  that 
judicial  code  enjoined  on  the  Jewish  nation  as  such 
(Conf.  of  Faith,  chap.  xix.  sect,  iv.;  Ex.  21 ;  22  : 1-29) ; 
(3)  the  ceremonial  law,  foretelling  and  prefiguring  the 
redemption  of  Christ  (Conf  of  Faith,  chap.  xix.  sec. 
iii. ;  Heb.  10:1;  Gal.  4  : 1,  2,  3  ;  Col.  2  :  14-17).  These 
depending  upon  the  present  order  of  nature,  the  tempo- 
rary condition  of  the  Jews  and  the  preparatory  form  of 
tlie  mystery  of  salvation,  all  of  which  are  transient,  are 
temporary  laws.  But  the  moral  law,  based  on  the  divine 
nature  and  on  the  fact  that  we  were  made  in  the  image 
of  God,  is  abiding  and  unchangeable. 

This  moral  law  was  revealed  to  Adam  in  the  manner 
and  object  of  his  creation,  in  his  nature  and  in  his  con- 
stant communion  with  God  (Gen.  1  :  26  ;  2:7;  3:8). 

2d.  The  summary  of  our  duty. 

Q.  41.  Wherein  is  the  moral  law  summarily  comjore- 
h  ended  f 

A.  The  moral  law  is  summarily  comprehended  in  the 
ten  commandments. 

Q.  42.    What  is  the  sum  of  the  ten  commandments  f 

A.  The  sum  of  the  ten  commandments  is,  to  love  the 
Lord  our  God  with  all  our  heart,  with  all  our  soul,  with 


84  THE    WESTiMINSTER   SYSTEM   OF   DOCTRINE. 

all  our  strength,  and  ivith  all  our  mind ;  and  our  neigh- 
bor as  ourselves. 

At  Sioai  the  covenant  was  renewed  that  God  would 
be  their  God  and  they  should  be  his  people.  What  God 
required  he  expressed  in  the  ten  commandments,  which 
he  spake,  and  which  he  wrote  on  two  tables  of  stone. 
Christ  and  the  apostles  refer  to  these  as  containing  the 
duty  of  man  (Ex.  20:  1-17;  Deut.  5:  6-21;  Mark 
10  :  19  ;  Rom.  13  :  9).  The  moral  law  is  summarily 
comprehended  in  them.  (1)  They  include  our  duty  to 
God  and  to  man ;  (2)  all  other  directions  for  conduct  are 
embraced  in  them ;  (3)  they  require  perfect  obedience 
through  all  time  and  from  every  part  of  our  nature, 
mind,  affections,  will,  as  well  as  in  word  and  deed. 

The  sum  of  the  ten  commandments  is  love — love  to 
God,  supreme  love,  with  all  our  heart,  with  all  our  soul, 
with  all  our  strength  and  with  all  our  mind  (Deut. 
6:5;  10  :  12;  Matt.  22  :  37);  and  love  to  man,  our 
neighbor,  as  ourselves  (Lev.  19  :  18;  Matt.  5  :  43-48; 
22  :  39  ;  Rom.  13  :  9).  Supreme  love  to  God  begets  and 
includes  love  to  man  (1  John  3:14;  4  :  20). 

Love  IS  the  sum  of  the  commandments.  (1)  It  is  the 
highest  form  of,  and  therefore  the  only  acceptable, 
obedience  (John  21  :  15-17 ;  1  John  2  :  5).  (2)  The  law 
requires  likeness  to  God:  God  is  love  (1  John  4  :  8). 
(3)  There  is  no  obedience  without  love  (Matt.  5  :  20 ; 
Deut.  10  :  12;  Rom.  13  :  9).  (4)  Love  must  manifest 
itself  in  action  and  in  the  prescribed  manner  (1  John 
2  :  4  ;  4  :  20  ;  John  6  :  29 ;  14  :  15,  21,  23). 


THE   PREFACE   TO    THE   COMMANDMENTS.  85 

[II.]    The   Preface    to    the   Ten   Command- 
ments.    Ques.  43,  44. 

Q.  43.    What  is  the  preface  to  the  ten  commandments  f 

A.   The  preface  to  the  ten  commandments  is  in  these 

v^ords:-  I   AM    the   Lord   thy   God,   which    have 

BROUGHT  THEE  OUT  OF  THE  LAND  OF  EgYPT,  OUT 
OF  THE  HOUSE  OF  BONDAGE. 

Q.  44.  What  doth  thepreface  to  the  ten  commandments 
teach  us  f 

A.  The  preface  to  the  ten  commandments  teacheth  us, 
that  because  God  is  the  Lord,  and  our  God,  and  Bedeem- 
er,  therefore  we  are  hound  to  keep  all  his  commandments. 

We  have  liere  stated  the  ground  of  obligation  and  the 
motives  of  obedience. 

(1)  The  law  comes  from,  not  a  principle,  but  a  person 
who  is  in  personal  relation  to  those  whom  he  commands  : 
"  I  am." 

(2)  He  is  the  Lord  Jehovah,  the  self-existing,  un- 
changeable and  almighty  Sovereign. 

(3)  He  is  God,  Elohim,  the  only  object  of  supreme 
worship,  trust  and  obedience. 

(4)  He  is  our  God,  in  peculiar  relations  to  us,  in 
covenant  with  us,  not  by  our  act  or  will,  but  because  he 
chose  us,  first  loved  us,  accepted  us  as  his  people  and 
claimed  a  proprietorship  in  us,  as  he  did  in  Israel  because 
of  his  covenant  with  Abraham. 

(5)  He  has  already  exercised  his  sovereignty  and 
proprietorship  in  preserving  and  redeeming  us.  All 
providential  care  is  the  evidence  and  type  of  redemptive 
love.  Deliverance  from  Egypt  is  frequently  referred  to 
as  symbolizing  freedom  from  the  bondage  of  sin  and 
Satan. 


86         THE   WESTMINSTER   SYSTEM   OF   DOCTRINE. 

Therefore  we  are  bound  to  keep  all  his  commandments. 
It  is  to  be  noticed  that  in  this  preface  and  throughout 
the  ten  commandments  the  singular  is  used — ''^thy  God," 
"  brought  thee  out,"  "  thou  shalt " — indicating  that  the 
law  was  given,  not  merely  to  a  nation  nor  to  the  multi- 
tude of  the  redeemed,  but  to  each  and  every  one  person- 
ally, who  must  render  a  personal  obedience. 

The  Larger  Catechism  gives  us  under  Question  99 
eight  rules  for  the  interpretation  of  the  Decalogue,  which 
may  be  thus  expressed  : 

(1)  The  laws  require  the  utmost  perfection  of  every 
duty  and  forbid  the  least  degree  of  every  sin. 

(2)  They  reach  all  the  powers  of  the  soul  as  well  as 
all  the  actions  of  the  body. 

(3)  The  same  thing  in  divers  respects  is  required  or 
forbidden  in  several  commandments. 

(4)  Where  a  duty  is  enjoined  the  opposite  sin  is  forbid- 
den. A  prohibition  includes  an  order ;  a  promise  involves 
a  threatening,  and  a  threat  a  promise. 

(5)  These  laws  are  always  binding,  yet  every  particu- 
lar duty  is  not  to  be  done  at  all  times. 

(6)  Under  one  sin  or  duty  all  of  the  same  kind  are 
included,  and  everything  that  leads  thereunto. 

(7)  These  laws  require  us  to  see  that  they  be  observed 
by  those  und^r  our  control. 

(8)  We  must  help  others  in  their  obedience  and  have 
no  part  in  their  sins. 

[III.]  The  First  Table,  as  containing  our  Duty 
toward  God.    Ques.  45-62. 

The  law  is  divided  into  ten  commandments.  "He 
wrote,  on    the   tables,  the    ten  commandments"    (Deut. 


THE    FIRST    COMMANDMENT.  87 

10  :  4),  and  these  were  written  on  two  tables  of  stone 
(Dent.  4  :  13).  The  Jews  called  the  preface  the  first 
law,  and  united  the  first  and  second  and  called  it  the 
second.  The  Latin  and  Lutheran  churches  joined  the 
first  and  second  and  divided  the  tenth.  Josephus,  the 
Greek  Church  and  the  Reformed  churches  arranged  them 
as  in  our  English  Bible  and  in  this  Catechism,  because 
the  preface  is  not  in  the  form  of  a  command,  the  first 
and  second  treat  of  different  subjects,  the  clauses  of  the 
tenth  refer  to  the  one  sin  of  covetousness,  and  each 
commandment  begins  with  the  same  formula,  except 
the  fourth,  wliich  is  evidently  distinct. 

These  commandments  are  also  divided  into  two  tables, 
containing  our  duty  to  God  and  our  duty  to  man.  But 
some  place  five  in  each,  regarding  the  fifth  as  requiring 
reverence  to  parents  as  representatives  of  God.  Others, 
uniting  the  first  and  second  and  dividing  the  tenth, 
arrange  three  in  the  first  and  seven  in  the  second  table. 
The  usual  division,  liowever,  is  that  presented  in  our 
Catechism — four  in  the  first,  and  six  in  the  second — and 
the  reasons  are  to  be  found  in  the  nature  of  the  com- 
mands. 

I.  The  First  Commandment  :  The  Person  to  be 

Worshiped.  Ques.  45-48. 
Q.  45.  Which  is  the  first  commandment  f 
A.   The  first  commandment  is,  Thou  shalt  have  no 

other  gods  before  me. 

Q.  46.    What  is  required  in  the  first  commandments 
A.   The  first  commandment  requireth  us  to  know  and 

acknoicledc/e  God,  to  he  the  only  true  God,  and  our  God ; 

and  to  worship  and  glorify  him  accordingly. 


88  THE    WESTMINSTER   SYSTEM    OF    DOCTRINE. 

Q.  47.    What  is  forbidden  in  the  first  commandment  f 

A.  The  first  commandment  forbiddeth  the  denying,  or 
not  worshiping  and  glorifying  the  true  God,  as  God,  and 
our  God;  and  the  giving  that  icorship  and  glory  to  any 
other,  ivhich  is  due  to  him  alone. 

Q.  48.  WJiat  are  we  especially  taught  by  these  icords, 
*^  BEFORE  ME,"  in  the  first  commandment  f 

A.  These  icords,  "before  me/'  in  the  first  command- 
ment, teach  us,  that  God,  -who  seeth  all  things,  taketh  notice 
of,  and  is  much  displeased  loith,  the  sin  of  having  any  other 
God.^ 

TLe  first  table  includes  the  second.  If  we  loye  God, 
we  must  love  each  other.  And  the  first  commandment 
necessitates  and  embraces  all  the  rest.  If  we  glorify 
God  as  our  God,  then  we  must  render  proper  worship 
and  must  reverence  his  name  and  day. 

The  form  of  tJie  questions  emphasizes  the  fact  that 
these  prohibitions  include  the  requirement  of  correspond- 
ing duties.     Let  us  bear  this  in  mind. 

We  are  commanded — 

(1)  To  have  but  one  only  object  of  supreme  love, 
obedience  and  worship.  There  is,  in  fact,  but  one  God 
(Dent.  6:4;  Isa.  43  :  10 ;  Jer.  10  :  10 ;  14  :  22  ;  1  Cor. 
8:4,6). 

(2)  To  know  this  one  God  as  he  has  revealed  him- 
self, as  the  God  of  nature,  the  God  in  covenant,  and  es- 
pecially in  his  latest  and  clearest  manifestation  in  Christ 
Jesus,  the  Saviour  and  final  Judge.  (See  the  preface ; 
Matt.  11  :  27  -John  1  :  14 ;  1  Tim.  3  :  16  ;  Heb.  1  :  3.) 

(3) "To  acknowledge  him  as  our  God  by  open  con- 
fession and  in  acts  of  obedience  and  worship  (Deut. 
26  :  17  ;  John  10  :  27 ;  Rom.  10  :  9,  10). 


THE    SECOND    COMMANDMENT.  89 

(4)  To  worship  him  in  adoration,  prayer  and  service 
(Isa.  45  :  23;  Horn.  12  :  11). 
We  are  forbidden — 

(1)  To  neglect,  delay  or  qualify  these  duties. 

(2)  .To  take  part  in  the  worship  of  any  false  god 
(Hos.  4  :  12;  Rom.  1  :  25). 

(3)  To  invoke  angels,  saints,  Mary,  the  pope  or  priests 
as  objects  of  worship  or  as  intercessors  with  God  (Col. 
2  :  18;  Rev.  19  :  10). 

(4)  To  consult  directly  or  indirectly  the  spirits  of  men 
or  of  devils,  or  to  seek  from  them  the  knowledge  which 
belongs  only  to  God  (Lev.  20  :  6 ;  1  Sam.  28  :  7-20  ; 
1  Cor.  10:20;  Rev.  9:20). 

All  this  is  enforced  by  the  fact  that  disobedience  is  a 
personal  insult  to  God  and  in  his  presence  ("  before 
me"),  and  that  he  will   punish  it. 

TI.  The  Second  Commandment  :   The  Form  op 
AYor.SHip.     Ques.  49-52. 

Q.  49.  Which  is  the  second  commandment  ^ 
A.  The  second  commandment  is,  Thou  shalt  not 
make  unto  thee  any  graven  image,  or  any  like- 
ness OF  ANY  thing  THAT  IS  IN  HEAVEN  ABOVE, 
OR  THAT  IS  IN  THE  EARTH  BENEATPI,  OR  THAT  IS  IN 
THE  AVATER  UNDER  THE  EARTH  ;  THOU  SHALT  NOT 
liOW  DOW  N  THYSELF  TO  THEM,  NOR  SERVE  THEM  ;    FOR 

I  THE  Lord  thy  God  am  a  jealous  God,  visiting 

THE  INIQUITY  OF  THE  FATHERS   UPON  THE    CHILDREN, 
UNTO  THE  THIRD  AND    FOURTH    GENERATION   OF  THEM 
THAT    HATE    ME,    AND    SHOWING    MERCY   UNTO    THOU- 
SANDS  OF   THEM    THAT    LOVE    ME   AND  KEEP   MY  COM 
MANDMENTS. 


90  THE    WESTMINSTER    SYSTEM    OF    DOCTRINE. 

Q.  50.  What  is  required  in  the  second  commandment  f 

A.   The  second  commandment  vequireth  the  receiving^ 

observing,  and  keeping  pure  and  entire,  all  such  7'eUgiou8 

worship  and  07'dinances,  as  God  hath  appointed  in  his 

W07'd, 

Q.  51.  What  is  forbidden  in  the  second  command- 
ment f 

A.  The  second  commandment  forbiddeth  the  worship- 
ing of  God  by  images,  or  any  other  way  not  appointed  in 
his  word. 

Q.  52.  Wiat  are  the  reasons  annexed  to  the  second 
commandments 

A.  The  reasons  annexed  to  the  second  commandment 
are,  God^s  sovereignty  over  us,  his  propriety  in  us,  and  the 
zeal  he  hath  to  his  own  worship. 

This  commandment  prescribes  the  manner  or  form  of 
worship.     It  requires — 

(1)  That  it  be  spirituaL  "  God  is  a  Spirit,  and  they 
that  wor.^hip  him  must  worship  him  in  spirit  and  in 
truth''  (John  4  :  24  ;  Deut.  4  :  15-18). 

(2)  And  external,  for  we  are  in  the  flesh  and  in  a  ma- 
terial world  (Joel  2  :  12,  13;  1  Cor.  14  :  23-40). 

(3)  The  outward  acts  must  be  expressive  of  feelings,  and 
especially  of  faith  (Isa.  29  :  13 ;  Matt.  15  :  8  ;  Heb..  11). 

(4)  God  has  prescribed  the  form  of  worship.  It  must 
always  consist  of  praise,  prayer  and  instruction.  Under 
the  Old  Testament  dispensation  public  worship  was  cere- 
monial, sacrificial  and  spectacular,  blit  always  typical  of 
Christ  and  expressive  of  faith  in  him  (Gen.  4  :  4,  5 ;  see 
ceremonial  law).  In  the  New  Testament  it  is  very  sim- 
ple, free  and  under  the  direction  of  the  Spirit,  and  to  this 
we  are  required  to  adhere.     (See  Acts ;  Col.  2  :  13-23.) 


THE   THIRD   COMMANDMEXT.  91 

It  forbids — 

(1)  The  worship  of  false  gods,  and  everything  that 
represents  them  (Acts  17  :  29;  Rom.  1  :  21-25). 

(2)  The  worship  of  God  by  images.  Pictures  and 
other  .representations  of  created  things  are  allowed  us  in 
works  of  art  or  for  ornamentation.  God  ordered  the 
making  of  the  serpent  of  brass  and  the  figures  in  the 
temple.  But  they  are  not  to  be  used  in  worship 
(Deut.  4  :  15-19  ;  Ex.  32 :  5 ;  Num.  21  :  9  ;  2  Kings  18  : 
4).  This  was  the  sin  of  Israel  until  the  Babylonish 
captivity.  Pictures  and  images  were  first  introduced  into 
the  Christian  Church  for  instruction,  then  as  helps  in 
worship,  and  finally  as  objects  of  reverence. 

(3)  A  ceremonial  or  ritual  service,  after  the  more 
spiritual  form,  has  been  enjoined  (Acts  15  :  10-29  ;  Rom. 
14:17;  Gal  2:11-14;  3:3;  4:1-11). 

(4)  The  neglect  of  God's  ordinances,  public  worshij) 
and  the  sacraments  (Heb.  10  :  25 ;  Acts  2  :  42 ;  Matt. 
26  :  26,  27 ;  John  6  :  53). 

This  commandment  is  enforced  by — 

(1)  God's  authority  over  us. 

(2)  His  right  to  determine  how  he  shall  be  wor- 
shiped. 

(3)  A  curse  to  the  third  and  fourth  generations. 

(4)  A  blessing  which  is  unending  in  duration  and 
extent. 

III.  The  Third  Commandment  :  The  Spirit  of 
Worship.     Ques.  53-56. 

Q.  53.    Which  is  the  third  commandment  f 
A.   The  third  commandment  is,  Thou   shalt    not 
take  the  name  of  the  Lord  thy  God  in  vain  : 


92  THE    WESTMINSTER    SYSTEM    OF    DOCTRINE. 

FOR  THE  Lord  will  not  hold  him  guiltless  that 

TAKETH  HIS  NAME  IN  VAIN. 

Q.   54.    What  is  required  in  the  third  commandment  f 

A.  The  third  commandment  requireth  the  holy  and  rev- 
erent use  of  God's  nameSy  titles,  attributes,  ordinances,  word 
and  works. 

Q.  55.    What  is  forbidden  in  the  third  commandment  f 

A.  The  third  commandment  forbiddeth  all  prof aning  or 
abusing  of  anything  whereby  God  maketh  himself  known. 

Q.  56.  What  is  the  reason  annexed  to  the  third  com- 
mandment f 

A.  The  reaso7i  annexed  to  the  third  commandment  is, 
that  however  the  breakers  of  this  commandment  may 
escape  punishment  from  men,  yet  the  Lord  our  God  will 
not  suffer  them  to  escape  his  righteous  judgment. 

We  are  to  worship  God  with  reverence  (Deut.  6  :  13; 
28  :  58) 

Id  Scripture,  "  name  '^  expresses  nature  and  character 
and  that  by  which  these  are  manifested.  The  name  of 
God  includes,  therefore,  his  titles,  attributes,  ordinances, 
word  and  works.  "In  vain  "  means  either  irreverently, 
as  in  profanity,  or  falsely,  as  in  perjury.  The  mean- 
ing is  the  same,  for  perjury  includes  all  that  leads  to 
it — deception,  lying  and  irreverence  toward  the  God  of 
truth. 

We  are  required  to  treat  wdth  great  reverence  every- 
thing whereby  God  maketh  himself  known. 

An  oath  is  an  act  of  worship,  wherein  we  invoke 
God,  as  God  knowing  all  things  and  as  final  Judge,  to 
hear  our  declaration  and  to  approve  or  punish.  It  may 
be-  in  assertion,  as  in  witness-bearing,  or  in  promise,  as 
in  oath  of  office.     Oaths  are  lawful — (1)  being  acts  of 


THE   FOUKTH    COMMANDMENT.  93 

worship;  (2)  often  commauded  by  God  (Ex.  22  :  11); 
(3)  Christ  used  them  (Heb.  6:13;  Matt.  26  :  63). 
They  may  be  required  by  authority  (Matt.  26  :  63)  or 
offered  between  man  and  man  (Gen.  24  :  3 ;  47  :  31 ; 
2  Cor;  1  :  23).  Christ  (in  Matt.  5  :  33-37)  forbids  ir- 
reverent and  unnecessary  or  trivial  appeals  to  God,  and 
all  profane  swearing. 

A  vow  is  also  an  act  of  worship,  wherein  we  conse- 
crate something  to  God  and  his  service. 

Oaths  and  vows  are  not  binding  when  the  performance 
of  them  would  be  contrary  to  God's  revealed  will.  The 
sin  is  in  the  makiug,  not  in  the  keeping  of  such  (Acts 
23  :  12,  14 ;  Mark  6  :  26  ;  1  Sam.  25  :  22,  32). 

We  are  forbidden — 

(1)  All  deception,  falsehood  and  perjury. 

(2)  All  irreverence  of  God's  name,  as  in  the  careless 
use  of  his  names,  attributes  and  ordinances  for  emphasis 
in  conversation  or  expressions  of  surprise,  as  well  as  in 
profane  swearing ;  and  the  use  of  God's  word  in  jesting, 
in  tempting  or  in  upholding  false  doctrine  (Jer.  23  : 
34-38  ;  Matt.  4:6;  27  :  47  ;   2  Pet.  3:16). 

All  this  is  enforced  by  the  determination  of  God  to 
punish  those  who  treat  him  or  his  cause  with  disrespect. 

IV.  The  Fourth  Commandment:  The  Time  for 
Worship.     Ques.  57-62. 
Q.  57.    Which  is  the  fourth  commandments 
A.   The  fourth    commandment    is,   Remember    the 

Sabbath  day  to  keep  it  holy.     Six  days  shaet 

thou  LABOK,  and  do  all  thy  work  :   BUT  THE 

seventh  day  is  the  Sabbath  of  the  Lord  thy 
God  :  in  it  thou  shalt  not  do  any  work,  thou, 


94  THE    WESTMINSTER    SYSTEM    OF    DOCTRINE. 

NOR  THY  SON,  NOR  THY  DAUGHTER,  THY  MAN-SERVANT, 
NOR  THY  MAID-SERVANT,  NOR  THY  CATTLE,  NOR  THY 
STRANGER  THAT  IS  WITHIN  THY  GATES ;  FOR  IN  SIX 
DAYS  THE  Lord  made  heaven  and  earth,  the  SEA, 
AND  ALL  THAT  IN  THEM  IS,  AND  RESTED  THE  SEVENTH 
DAY  :  AVHEREFORE  THE  LORD  BLESSED  THE  SaBBATH 
DAY  AND  HALLOWED  IT. 

Q.  58.    What  is  7'eq wired  in  the  fourth  commandment  f 

A.   The  fourth  commandment  requireth  the  keeping  holy 

to  God,  such  set  times  as  he  hath  appointed  in  his  word ; 

expressly  one  ichole  day  in  seven,  to  be  a  holy  Sabbath  to 

himself 

Q.  59.  Which  day  of  the  seven  hath  God  appointed  to 
be  the  loeekly  Sabbath  f 

A.  From  the  beginning  of  the  world  to  the  resurrection 
of  Christ,  God  appointed  the  seventh  day  of  the  week  to 
be  the  weekly  Sabbath;  and  the  first  day  of  the  week,  ever 
since,  to  continue  to  the  end  of  the  ivoi'ld,  which  is  the 
Christian  Sabbath. 

Q.  60.  How  is  the  Sabbath  to  be  sanctified  f 
A.  The  Sabbath  is  to  be  sanctified  by  a  holy  resting  all 
that  day,  even  from  such  ivorldly  employments  and  recrea- 
tions as  are  lawful  on  other  days;  and  spending  the  whole 
time  in  the  public  and  private  exercises  of  God's  worship, 
except  so  much  as  is  to  be  taken  up  in  the  works  of  neces- 
sity and  mercy. 

Q.  61.  What  is  forbidden  in  the  fourth  commandment  f 
A.  The  fourth  commandment  forbiddeth  the  omission,  or 
careless  performfince,  of  the  duties  required,  aiul  the  pro- 
faning the  day  by  idleness,  or  doing  that  ichich,  is  in  it- 
self sinful  or  by  unnecessary  thoughts,  words,  or  works, 
about  our  worldly  employments  or  recreations. 


THE   FOURTH   COMMANDMENT.  95 

Q.  62.  What  are  the  reasons  annexed  to  the  fourth 
commandment  f 

A.  The  reasons  annexed  to  the  fourth  commandment 
are,  God's  aUounng  us  six  days  of  the  week  for  our  own 
employments,  his  challenging  a  special  j^^^ojiriety  in  the 
seventh,  his  oicn  example,  and  his  blessing  the  Sabbath 
day. 

The  time  required  for  worship,  especially  public  and 
united,  is  one  full  day  in  seven.  And  this  is  to  be  rendered 
as  an  acknowledgment  that  all  time  belongs  to  God,  and 
that  every  day  we  are  bound  to  glorify  him.  The 
appointment  of  a  set  day  for  public  worship  includes 
the  duty  of  having  regular  and  frequent  times  for  secret, 
flimily  and  social  prayer  (Ezek.  20  :  12,  19,  20;  Matt. 
6  :  6-  Job  1  :  6;  Ps.'ll9  :  164). 

The  object  is  (1)  to  secure  rest  from  worldly  labor 
and  pleasures.  This  is  important,  but  is  too  often  re- 
garded as  its  principal  aim.  It  is  only  preparatory  to 
the  chief  object,  (2)  to  secure  a  full  day  of  uninterrupted 
worship  of  God,  an  important  part  of  which  is  instruc- 
tion. This  is  evident  from  {a)  the  place  of  this  law  in 
the  Decalogue ;  (b)  the  use  of  the  terms  "  to  keep  it 
holy,''  "sanctified  it,"  "  blesf=«d  it,"  "hallowed  it,"  "the 
Sabbath  of  the  Lord  thy  God  ;"  (e)  its  design,  to  com- 
memorate the  creation,  the  deliverance  from  Egypt  (Deut. 
5  :  15),  and  therefore  the  redemption  by  Christ. 

This  law  is  still  obligatory,  because — 

(1)  It  is  one  of  the  ten  commandments. 

(2)  It  is  necessary  from  man's  nature  as  a  moral  and 
immortal  being,  pressed  by  the  labors  and  enticements 
of  this  fleeting  world. 

(3)  It  is  in  fact  perpetual.     It  has  been  observed  from 


96  THE    WESTMINSTER   SYSTEM   OF    DOCTRINE. 

the  creation,  under  the  patriarchal,  Mosaic  and  Christian 
dispensations,  and  will  be  to  the  end  of  time. 

(4)  God^s  blessing  follows  its  observance  (Isa.  56  :  2, 
4,  6,  7). 

It  must  be  sanctified  according  to — 

(1)  The  definite  directions  here  given. 

(2)  Its  design,  as  an  entire  day  of  united  public 
worship,  by  all  in  the  house,  under  our  authority  and 
influence  and  within  the  gates  of  the  city. 

(3)  The  example  of  Christ  and  his  apostles.  He  re- 
moved the  traditions  of  the  Pharisees,  but  obeyed  this 
divine  law,  attending  synagogue  and  temple  services, 
preaching  and  doing  deeds  of  mercy  (Luke  4:16; 
6  :  1-11;  13  :  11-17;  Matt.  12  :  1-13).  So  did  his 
disciples. 

The  day  to  be  observed  is  important.  Under  the  old 
dispensation  it  w^as  the  seventh  day  of  the  week,  com- 
memorative of  the  creation,  and  God's  sovereignty  over 
all.  Under  the  new  dispensation  it  is  the  first  day, 
setting  forth  the  new  creation, ,  and  God's  redemption 
offered  to  all.  The  change  was  made  for  a  sufficient 
reason,  as  just  indicated,  and  by  divine  authority. 

(1)  Christ  rose  from  the  dead  and  appeared  to  his 
disciples  frequently  on  the  first  day  of  the  week  (Matt. 
28  :1-10;  John  20  ;  ). 

(2)  It  is  called  the  Lord's  Day  (Rev.  1  :  10). 

(3)  The  inspired  apostles  recognized  and  encouraged 
its  observance  in  the  Christian  Church  (Acts  20  :  7 ; 
1  Cor.  16  :  1,-2;  Rev.  1  :  10). 

(4)  It  has  been,  and  is,  the  weekly  Sabbath  of  the 
Christian  world,  and  it  receives  God's  approbation. 

(5)  It  is  used  as  a  type  of  heaven  (Heb.  4  :  4-11). 


OUR   DUTY   TOWARD   MEN.  \)  i 

This  law  forbids — 

(1)  All  unnecessary  work  on  the  Sabbath  by  ourselves, 
by  those  under  our  control  or  influence  and  by  our 
cattle.  The  only  exceptions  which  Christ  made  were 
works  of  necessity  and  mercy,  as  the  care  of  living  creat- 
ures, the  relief  of  the  suffering  and  necessary  labor  in 
maintaining  public  worship  (Matt.  12  :  1-13). 

(2)  The  substitution  of  bodily  rest  or  of  social  amuse- 
ment for  the  worship  of  God,  which  is  the  real  object 
of  the  Sabbath.  (See  Conf  of  Faith,  chap,  xxi.,  and 
Larger  Catechism,  Ques.  116-119.) 

(3)  The  careless,  formal  or  irregular  worship  of 
God. 

The  reasons  annexed  to  this  law  are  more  numerous 
than  to  any  other  commandment :  (1)  His  gift  to  us  of 
six  other  days;  (2)  his  claim  of  special  proprietorship  in 
the  Sabbath;  (3)  his  example;  (4)  his  benediction  and 
implied  curse. 

[IV.]  The  Second   Table,  as  containing   our 
Duty  toward  Men.    Ques.  63-81. 

We  have  already  noticed  how  intimately  this  table  is 
connected  with  the  first.  The  fifth  commandment  is  a 
fit  connecting-link,  possessing  many  of  the  characteristics 
of  both,  and  it  embraces  all  the  commandments  that 
follow,  for  if  we  rightly  observe  our  relations  to  men, 
we  will  maintain  each  other's  rights  in  all  things. 

The  sum  of  this  table  is  "  to  love  our  neighbor  as  our- 
selves." 

It  contains  six  commandments,  which  concern  (I.)  our 
mutual  relations,  and  (11.)  our  involved  rights  to  life, 
purity,  property,  truth  and  contentment. 


98  THE   WESTMINSTER   SYSTEM   OF   DOCTRINE. 

T.  The  Fifth   Commandment:   Our   Mutual  Re- 
lations.    Ques.  63-66. 
Q.  63.    Which  is  the  fifth  commandment? 
A.  The  fifth  commandment  is,  Honor  thy  father 

AND  THY  MOTHER :  THAT  THY  DAYS  MAY  BE  LONG  UPON 
THE  LAND  WHICH  THE   LoRD  THY  GOD  GIVETH  THEE. 

Q.  64.    What  is  required  in  the  fifth  commandment  f 

A.  The  fifth  commandment  requireth  the  "preserving  the 
honor  of,  and  performing  the  duties,  belonging  to  every 
one  in  their  several  places  and  relations,  as  superiors, 
inferiors,  or  equals. 

Q.  65.    What  is  forbidden  in  the  fifth  commandment  f 

A.  The  fifth  commandment  forhiddeth  the  neglecting  of, 
or  doing  anything  against,  the  honor  and  duty  which 
belongeth  to  every  one  in  their  several  places  and  relations, 

Q.  66.  What  is  the  reason  annexed  to  the  fifth  com- 
mandment f 

A.  The  reason  annexed  to  the  fifth  commandment  is, 
a  promise  of  long  life  and  prosperity  {as  far  as  it  shall 
serve  for  God^s  glory,  and  their  own  good)  to  all  such  as 
keep  this  commandment. 

Our  relations  to  each  other  as  superiors,  inferiors  or 
equals  have  been  ordained  by  God,  and  he  has  determin- 
ed their  character  and  the  duties  involved  in  them. 
Their  design  is — (1)  To  reveal  his  relations  to  us.  He  is 
our  Father,  Brother,  King,  Master,  etc.  (Mai.  1:6; 
Matt.  6:9;  John  18  :  37).  (2)  To  maintain  order,  mu- 
tual responsibilities  and  co-operation  and  good  feeling 
among  men  (Rom.  12  :  10;  1  Pet.  2  :  13, 14).  (3)  To 
prepare  us  for  closer  associations  in  his  house  above 
(Eph.  2  :  19-22).  As  we  therefore  enter  into  these 
relations,  we  are  brought  under  new  obligations  to  God, 


THE   FIFTH   COMMANDMENT.  99 

aud  the  fidelity  required  is  to  God  more  than  to  each 
other  (Eph  5  :  21-6  :  9). 

The  filial  relation  is  specified,  because — 

(1)  It  is  the  first  into  which  we  enter,  and  ordinarily 
it  continues  louger  than  any  other.  At  birth  we  are 
sons,  and  we  continue  under  parental  authority  as  long 
as  father  and  mother  are  spared  to  us,  and  in  time  we 
become  parents  ourselves.  The  Scriptures  nowhere  rec- 
ognize freedom  from  filial  duty  because  of  age  or  the 
forming  of  other  ties  (Gen.  43  :  1-14  ;  John  19  :  26,  27). 

(2)  It  includes  all  others  :  the  family  becomes  the 
state  and  the  church  when  modified  and  enlarged.  (See 
Old  and  New  Testament  history.) 

(3)  It  is  the  most  perfect  type  of  our  relation  to  God, 
most  absolute,  loving  and  abiding.  At  first  entire  sub- 
mission is  required,  and  as  we  are  developed  in  our 
faculties  we  render  more  intelligent  and  loving  obe- 
dience. 

These  relations  are  either  (1)  personal,  as  fraternal, 
friendly,  between  husband  and  wife,  or  employer  and  em- 
ployee. Some  of  these  are  natural,  and  others  are  volun- 
tary. The  latter  involve  an  additional  responsibility  as 
to  the  persons  with  whom  ^ve  enter  them,  and  as  to  the 
time  of  beginning  and  ending  them ;  in  all  which  we  should 
be  directed  by  the  word  of  God  (Ps.  1  :  1 ;  2  Cor.  6:14; 
Matt.  5  :  31,  32).  (2)  Social,  as  in  societies,  especially  in 
the  State  and  the  Church.  These  also  are  God^s  ordinances, 
and  should  be  framed  according  to  his  revealed  will 
(Rom.  13  :  1-6  ;  Heb.  13  :  17 ;  Matt.  18  :  17).  When 
imperfect,  or  contrary  to  the  divine  plan  in  form  or  laws, 
they  are  to  be  respected  aud  obeyed  while  in  force,  so 
far  as  we  conscientiously  can,  and  their  penalties  endured 


100       THE    WESTMIXSTER   SYSTEM   OF    DOCTRINE. 

when  we  for  Christ's  sake  must  disobey  (Acts  4  :  19  ; 
Heb.  11  :  32-39;  1  Pet.  2  :  19,  20). 

The  requirements  and  prohibitions  are  determined 
by  the  nature  of  each  relation  as  revealed  by  God, 
and  not  as  interpreted  by  human  laws,  traditions  or 
customs,  or  by  personal  opinions.  The  honor  required  is 
respect  and  love  manifested  iu  word  and  deed,  modified 
in  each  case  by  the  uature  of  the  several  relatious. 
Christ  (in  Mark  7  :  9-13  and  elsewhere)  removed  the 
Pharisaical  interpretations  and  reinforced  this  command- 
ment (Luke  2  :  51).     So  did.  the  apostles. 

The  promise  annexed  has  special  reference  to  the  filial 
relation  (Eph.  6  :  1-3),  but  tlie  blessing  of  long  life  and 
prosperity  belongs  also  to  those  who  are  faithful  in  other 
relations  *(Ps.  91  :  16  ;  Prov.  3:2;  Col.  3  :  24). 

11.  Our   Mutual  Rights,  as  Involved  in  these 
Relations.    Ques.  67-81. 

1st.     The   Sixth    Commandment.     Our   Right  to 
Life.     Ques.  67-69. 
Q.  67.    Which  is  the  sixth  commandment  f 
A.   The  sixth  commandment  is,  Thou  shalt  not  kill. 
Q.  68.    What  is  required  in  the  sixth  commandment  f 
A.   The  sixth  commandment   requireth   all   lawful   en- 

deavo7\s  to  preserve  our  own  life,  and  the  life  of  others. 
Q.  69.  What  is  forbidden  in  the  sixth  commandment  f 
A.   The  sixth  commandment  forbiddeth  the  taking  aivay 

of  our  own  life,  or  the  life  of  our  neighbor  unjustly,  or 

whatsoever  tendeth  thereunto. 
We  have  a  right  to  the  life — 
(1)  Of  the  body,  as  given  and  preserved  by  God,  for 

his  glory,  our  good  and  the  welfare  of  others. 


THE   SIXTH    COMMANDMENT.  101 

(2)  Of  the  soul,  as  purchased  by  Christ  and  offered 
as  a  free  gift  to  us,  and  through  us  to  others. 

These  are  closely  connected,  for  eternal  life  is  proffer- 
ed to  us  and  by  us  to  our  fellows,  only  while  we  are  in 
tlie  flesji.     Death  ends  probation  (Luke  16  :  22-31). 

We  are  required  to  preserve  our  own  life  and  that  of 
others,  because — 

1.  Of  the  importance  of  life,  as  above  stated  (Matt. 
16  :  26). 

2.  We  were  made  in  the  likeness  of  God  (Gen.  1  :  27  ; 
9:6). 

3.  It  is  God's  prerogative  to  give  and  take  away  life 
(Gen.  30  :  2 ;  Deut.  32  :  39). 

4.  Life  is  the  appointed  time  for  the  service  of  God 
(John  9  :  4). 

We  are  to  preserve  it  by — 

(1)  Attention  to  the  known  laws  of  health  as  to  food, 
shelter,  exercise,  rest  and  remedies,  by  which  our  whole 
nature  is  developed,  kept  in  full  vigor  or  restored  when 
injured  or  impaired  (Luke  21  :  34 ;  Rom.  13  :  13  ;  Col. 
2  :  23). 

(2)  Holy  living  (Col.  3  :  12-14,  23-25). 

(3)  Calm  dependence  upon  God  in  duties,  temptations 
and  trials  (Matt.  6  :  34;  1  Pet.  5:7;  Heb.  12  :  5-13). 

(4)  Peaceable  and  loving  conduct  toward  men  (1  Cor. 
13  :  4,  5;  Rom.  13  :  10;  Prov.  10  :  12;  Eph.  4  :  31). 

(5)  Defence  of  self  and  others,  without  malice,  re- 
straining and  opposing  the  violence  of  others.  When 
really  necessary  this  defence  may  be  even  unto  death 
(Ex.*22:2). 

What  is  true  of  individuals  is  true  of  communities, 
and  therefore  under  some  circumstances  war  is  justiiia- 


102       THE    WESTMINSTER   SYSTEM    OF   DOCTRINE. 

ble.     It  is  so  recognized  in  the  Old  and  New  Testaments. 
(See  Dent.  22;  Rom.  13  :  4;  Heb.  11  :  32-34.) 
The  sins  forbidden  are — 

(1)  "The  neglecting  or  withdrawing  the  lawfnl  or 
necessary  means  of  preservation  of  life;  sinful  anger, 
hatred,  envy,  desire  of  revenge;  all  excessive  passions, 
distracting  cares;  immoderate  use  of  meat,  drink,  labor 
and  recreations  ;  provoking  words ;  oppression,  quarrel- 
ing, striking,  wounding,  and  whatsoever  else  tends  to  the 
destruction  of  the  life  of  any ''  (Larger  Catechism,  Q.  136). 

(2)  The  engaging  in  any  occupation,  habit  or  amuse- 
ment which  jeopardizes  or  shortens  life  (Matt.  4  :  6,  7  ; 
Luke  21  :  34;  Phil.  3  :  18,  19;  Ps.  55  :  23;  Prov. 
23:  29-35;  2  Sam.  23  :  17). 

(3)  The  refusing  known  remedies  when  sick  (1  Tim. 
5  :  23),  and  the  use  of  unnecessary  or  improper  drugs. 

(4)  Dueling,  which,  so  far  from  being  justifiable,  is 
(a)  in  intention  a  deliberate  double  murder  by  eacli 
party,  (b)  without  cause — the  laws  of  God  and  man 
supply  a  sufficient  remedy ;  (c)  no  solution  of  the  diffi- 
culty, but  is  merely  a  trial  of  nerve  and  skill. 

(5)  Chikl-murder,  whether  before  or  after  birth,  by 
direct  or  indirect  means  (Ex.  21  :  22,  23 ;  Acts  7:19). 

(6)  Suicide,  as  (a)  assuming  God's  prerogative,  (b)  de- 
serting appointed  work,  (c)  demanding  judgment  before  the 
time,  (d)  bringing  shame,  sorrow  and  loss  upon  others. 

(7)  Lynch  law.  Capital  punishment  is  enjoined  in 
Scripture  for  several  offences  under  the  Jewish  code  and 
the  ceremonia-1  law,  which,  as  we  have  seen,  are  no 
longer  obligatory.  As  the  penalty  for  murder,  it  belongs 
to  the  moral  law,  (a)  enforced  before  the  Flood  (Gen. 
4  :  14,  24),  (J)')  reiterated  to  Noah,  the  second  head  of 


THE   SEVENTH    COMMANDMENT.  103 

the  race  (Gen.  9  :  4-6),  (c)  necessitated  by  man's  relation 
to  man  (Ex.  21  :  14),  (c?)  and  by  his  relation  to  God 
(Num.  35  :  30,  31),  (e)  recognized  in  the  New  Testament 
(Acts  25  :  11  ;  Heb.  10  :  28).  But  in  all  cases  it  must  be 
inflicted  by  legal  authority  and  after  formal  trial  (Eom. 
13  :  4). 

Christ  shows  (in  Matt.  5  :  38-48)  that  this  command- 
ment extends  to  thoughts,  words  and  feelings,  as  well  as 
to  deeds  of  violence,  and  he  demands  love  to  enemies 
and  persecutors.  (See  his  promised  blessing  in  Matt. 
5  :  9-12.) 

2d.  The  Seventh  Commandment.    Our  Right  to 
Purity.     Ques.  70-72. 
Q,.  70.    Which  is  the  seventh  commandment  f 
A.   The  seventh  commandment  is,  Thou  shalt  not 

COMMIT  adultery. 

Q.  71.    What  is  required  in  the  seventh  commandment  f 

A.  The  seventh  commandment  requireth  the  preserva- 
tion of  our  own  and  our  neighbor's  chastity,  in  heart, 
speech^  and  behavior. 

Q.  72.  What  is  forbidden  in  the  seventh  commandment? 

A.  The  seventh  commandment  forbiddeth  all  unchaste 
thoughts,  words,  and   actions. 

We  have  the  right  to  personal  purity,  and  are  bound 
to  secure  it  to  each  other.  We  were  created  in  the 
image  of  God,  ''to  glorify  him  in  our  bodies  and  spirits, 
which  are  his."  By  redemption  Christ  reasserts  his 
claims  to  our  persons.  He  makes  his  abode  within  us ; 
our  bodies  become  "the  temples  of  the  Holy  Ghost,''  the 
abode  of  God,  the  place  and  instrument  for  his  worship 
and  service.  Any  impurity  defiles  the  temple  of  God 
(1  Cor.  3  :  16,  17*;  6  :  13,  19  j  2  Cor,  Q  :  16), 


104       THE   WESTMINSTER  SYSTPLM    OF   DOCTRmE. 

Adultery  is  a  very  heinous  sin — (1)  for  the  above 
reason  (1  Cor.  6  :  18) ;  (2)  it  involves  the  breaking  of 
solemn  covenants  (Mai.  2  :  14,  15);  (3)  unlike  other 
sins,  it  requires  a  participator,  whose  guilt  must  also  be 
shared. 

In  Matt.  5  :  27,  28,  Christ  declares  that  this  com- 
mandment extends  to  thoughts  and  looks  as  well  as  to 
words  and  deeds  of  uncleanness  (Matt.  15  :  19).  He 
and  his  apostles  make  frequent  reference  to  this  sin,  and 
urge  upon  us  constant  w-atchfulness,  the  keeping  our 
bodies  under  control,  the  avoidance  of  places,  persons 
and  objects  of  temptation,  the  cultivation  of  chaste  con- 
versation and  conduct,  the  preserving  the  purity  of 
others  and  diligence  in   holy  work  and  influence. 

The  requirements  and  prohibitions  are  more  fully  ex- 
pressed in  the  Larger  Catechism,  which  w^ill  repay  care- 
ful study.  In  this  list  of  things  forbidden  we  find 
'^  idleness,  gluttony,  drunkenness,  unchaste  company ; 
lascivious  songs,  books,  pictures,  dancing,  stage-plays, 
and  all  other  provocations  to,  or  acts  of,  uncleanness, 
either  in  ourselves  or  others"  (Ques.  139). 

This  subject  requires  us  to  consider — 

(1)  Celibacy,  w^hich  is  not  a  more  virtuous,  but  a  lower, 
state  than  matrimony. 

(a)  God  made  man  male  and  female  (Gen.  1  :  27,  28 ; 
Matt.  19  :  4). 

(6)  Marriage  is  declared  to  be  the  normal  state,  the 
best  in  which  to  do  God's  work  (Gen.  2  :  18,  23-25; 
1  Cor.  7  :2;'lTim.  5  :  14). 

(c)  Celibacy  was  regarded  as  a  calamity  and  a  i-eproach 
(Jud.  11  :  37;  Ps.  78  :  63;  Isa.  4  :  1).^ 

(d)  In   the   New   Testament   marriage  is  said  to   be 


THE   SEVENTH    COMMANDMENT.  105 

honorable  in  all,  and  is  enjoined  (Matt.  19  :  5;  Eph. 
5  :  31 ;  1  Cor.  7  :  2 ;  1  Tim.  5:14;  Heb.  13  :  4). 

(e)  "  Forbidding  to  marry  ^'  is  part  of  the  "  doctrine 
of  devils'^  (1  Tim.  4:3). 

(/)  "Marriage  is  the  symbol  of  our  union  to  Christ 
(Isa.  54  :  5 ;  62  :  5 ;  Eph.  5  :  22-33 ;  Kev.  21  :  9). 

(g)  Celibacy  is  recommended  only  in  times  of  trouble 
or  in  emergencies  in  Christian  work  (1  Cor.  7  :  6-9, 
25-40;  Matt.  19  :  10-12;  24  :  19). 

(2)  Polygamy.  A  few  cases  are  recorded — one  in 
Cain's  seed  (Gen.  4  :  23),  and  others  among  the  patri- 
archs and  kings  and  princes  in  the  later  history.  But  it 
appears  (a)  to  have  been  confined  to  persons  in  high  official 
positions,  and  in  imitation  of  heathen  practices  or  from 
improper  motives ;  (6)  to  be  unrecognized  and  una])prov- 
ed  by  the  law ;  (c)  as  receiving  divine  providential  re- 
proof (see  the  history  of  each  case) ;  and  (cl)  condemned 
in  the  New  Testament  (Matt.  19  :  5;  1  Cor.  7  ;  2). 

(3)  Prohibited  Marriages.  It  is  generally  admitted 
that  the  Mosaic  laws  in  this  respect  are  still  binding, 
except  a  few  regulations  which  evidently  belong  to  the 
ceremonial  and  judicial  codes.  They  are  in  force,  be- 
cause— 

(a)  These  laws  concern  human  relations  as  such. 

(6)  Of  the  reason  given  in  each  case,  nearness  of  kin, 
which  is  neither  typical  nor  Jewish. 

(c)  If  not  in  force,  there  is  no  Bible  injunction  against 
any  form  of  incest. 

These  prohibitions  regard  husband  and  wife  as  one, 
and  therefore  the  kin  of  one  is  kin  of  the  other  (Lev. 
18:16;  20:21;  Matt.  14:4). 

The  New  Testament  interprets  and  enforces  the  Levit- 


106       THE   WESTMINSTER   SYSTEM    OF    DOCTRINE. 

ical  law,  and  requires  that  we  marry  ^^oiily  in  the  Lord'* 
(1  Cor.  7  :  39 ;  2  Cor.  6:14;  Ex.  34  :  16). 

(4)  Divorce.  It  is  admitted  that  (a)  under  the  old  dis- 
pensation divorces  were  in  certain  cases  permitted  (because 
of  "  unclean ness/'  Dent.  24:  1);  (6)  that  tradition  and 
custom  greatly  increased  this  license  ;  and  (c)  that  Christ 
restored  the  marriage  laAv  to  its  original  standing  (Matt. 
19  :  3-9).  The  only  question  is,  What  are  the  script- 
ural grounds  for  divorce?  Marriage  is  a  divine  insti- 
tution, and  the  state  cannot  determine  when  it  shall  be 
annulled. 

(a)  Adultery  is  a  just  ground  (Matt.  5  :  32;  19  :  9). 

(6)  Willful  desertion  by  an  unbeliever  (infidel  or 
heathen)  because  of  the  Christian  faith  of  the  partner 
(1  Cor.  7  :  12-17).  Many  authorities,  as  indeed  our 
Confession  of  Faith  (chap.  xxiv.  sec.  vi.),  draw  from 
this  the  inference  that  any  persistent  willful  desertion 
is  a  just  cause  for  divorce,  yet  the  terms  of  the  text 
seem  very  explicit. 

(c)  No  other  ground  is  recognized  in  Scripture. 
3d.  The  Eighth  Commandment.    Our  Right  To 
Property.     Ques.  73-75. 

Q.  73.    Which  is  the  eighth  commandment  ? 

A.  The  eighth  commandment  is,   Thou  shalt  not 

STEAL. 

Q.  74.    What  is  required  in  the  eighth  commandment  f 

A.  The  eighth  commandment  requireth  the  laurful  pro- 
curing and  furthering  the  wealth  and  outward  estate  of 
ourselves  and  others. 

Q.  75.  What  is  forbidden  in  the  eighth  command- 
ment f 

4-.  The    eighth   commandment  forbiddeth  whatso^ve^" 


THE   EIGHTH    COMMANDMENT.  107 

dothy  or  may,  imjustly  Kinder  our  own,  or  our  neighbor's 
wealth  or  outward  estate. 

We  have  a  right  to  property,  and  are  bound  to  respect 
that  of  others. 

This  right  of  exchisive  possession  and  use  is  not  from 
mutual  consent  nor  civil  law,  but  from  God. 

(1)  The  earth  was  given  to  man,  and  he  is  to  have 
dominion  over  all  it  contains  (Gen.  1  :  26-28 ;  Ps. 
115:  16). 

(2)  To  Adam  God  gave  the  garden  and  its  fruits 
(Gen.  2  :  8-17);  to  nations,  the  bounds  of  their  habi- 
tations (Acts  17  :  26) ;  to  Israel,  to  each  tribe,  household 
and  person,  a  possession  (Gen.  13  :  14-18;  Josh.  14  : 

-210- 

(3)  Throughout  Scripture,  God  is  said  to  give  or 
withhold  worldly  goods  (Gen.  31  :  16;  1  Sam.  2:7; 
Matt.  6  :  32 ;  Luke  1  :  53). 

(4)  He  demanded  tithes  as  an  acknowledgment  that 
all  belonged  to  him  (Lev.  27  :  30-34). 

(5)  He  determines  how,  and  for  what,  property  shall 
be  used.     (See  below.) 

(6)  And  he  will  require  an  account  (Matt.  25  :  19-46). 

(7)  Even  heaven  is  an  inheritance  (Eph.  1  :  11-18; 
Col.  1  :  12). 

Civil  law  must  recognize  this  right,  secure  it,  and 
determine  the  means  and  terms  by  which  property  is  to 
be  held,  defended,  conveyed  and  transmitted. 

It  may  be  rightly  acquired  by  inheritance,  gift,  pur- 
chase, mental  or  physical  labor,  use  and  usury.  AYhen 
usury  is  condemned  in  Scripture  undue  rates  and  dis- 
regard to  the  condition  of  the  borrower  are  meant 
(Ez.  18  :  8;  23  [  12;  Ps.  ^5  :  5).     The  specified  use 


108       THE    WESTMINSTER   SYSTEM    OF    DOCTRINE. 

is  God's  glory,  in  the  maintenance  of  our  households 
(1  Tim.  5  :  8),  in  helping  the  poor  and  needy  (Matt. 
25  :  31-46;  Acts  2  :  45 ;  1  Cor.  16  :  1),  and  in  advan- 
cing Christ's  Church  (Rom.  10  :  15;  1  Cor.  9  :  11  ; 
Rev.  21  :  24). 

Personal  and  exclusive  right  to  own,  use  and  dispose 
of  one's  possessions  has  always  been  recognized.  Yet 
property  may  be  held   under  different  systems. 

(1)  In  tlie  times  of  the  patriarchs,  the  land  outside 
of  cities  and  villages  seems  to  have  been  regarded  as 
free  to  the  use  of  all,  while  wells,  burying-places  and 
land  temporarily  used  for  growing  crops  were,  with 
flocks,  herds,  tents,  etc.,  personal  possessions. 

(2)  Under  the  theocracy  the  whole  land  was  divided 
to  families  as  their  permanent  inheritance,  which,  if 
sold,  would  be  restored  in   the  year  of  jubilee. 

(3)  In  Jerusalem  after  Pentecost  community  of  goods 
was  established.  But  we  should  notice — (a)  Though 
allowed,  it  was  not  recommended  nor  indorsed  by  the 
apostles.  (6)  It  was  adopted  only  in  that  city  and  for  a 
little  while  in  the  Christian  Church,  (c)  It  was  not  en- 
forced nor  general  even  there,  (d)  The  personal  right 
to  property  before  and  after  sale,  and  to  the  whole  or  part 
of  the  price,  Avas  distinctly  recognized  (Acts  2  :  44,  45 ; 
4  :  32-5  :  11).  (e)  It  is  maintained  by  many  that 
''  they  had  all  things  common  ^'  is  explained  by  the 
preceding  clause,  ''  neither  said  any  of  them  that  aught 
of  the  things  which  he  possessed  was  his  own ''  (i\.cts 
4  :  32).  (/) '  Whenever  attempted  in  later  years  it  has 
failed  of  good  results. 

(4)  Communism  and  Socialism  have  often  been  tried. 
Although  different,  they  are  closely  connected  and  are 


THE    EIGHTH    COMMANDMENT.  109 

seldom  found  separated,  eveu  in  theory.  The  system 
includes  a  denial  of  God  and  of  his  authority  in  our  re- 
lations and  rights,  and  a  denial  of  individual  possession 
of  real  estate,  of  personal  property,  of  the  rewards  of 
labor  and  skill.  All  things  are  held  for  the  common 
good,  and  distribution  is  made  according  to  the  needs 
of  each  irrespective  of  diligence.  This  leads  to  real 
Socialism,  the  holding  that  relationships  also  are  for  the 
use  of  all,  and  are  to  be  continued  only  according  to 
mutual  consent.  This  is  atheistical  and  revolutionary, 
and  is  destructive  in  proportion  to  its  success. 

(5)  The  system  now  generally  adopted  is  that  which 
recognizes  the  individual  and  exclusive  right  to  acquire 
by  lawful  means,  and  to  enjoy,  use,  increase,  dispose  of 
and  transmit,  both  real  and  personal  property.  In  the 
exercise  of  this  right  we  are  to  be  regulated  by  our 
accountability  to  God  and  by  our  mutual  relations  to 
each  other,  by  love  to  God  and  love  to  man.  We  are 
therefore  required  to  use  all  lawful  means  for  ^^the 
procuring  and  furthering  the  wealth  and  outward  estate 
of  ourselves  and  others.'^ 

We  are  forbidden  to  unjustly  hinder  the  wealth  of 
ourselves  or  others.  This  is  often  done  by  theft,  tricks  of 
trade,  misrepresentations,  adulterations,  breach  of  trust, 
bribery,  withholding  wages,  oppression,  strikes,  interfer- 
ence with  the  labor  or  business  of  others,  taking  advantage 
of  ignorance  or  necessity  or  of  technicalities  in  law,  by 
idleness  or  wastefulness,  by  gambling  (which  includes 
all  forms  of  obtaining  goods  by  chance  without  a  just 
equivalent),  by  penuriousness,  by  the  lack  of  benevolence 
and  brotherly  love,  etc.  etc.  (See  Larger  Catechism, 
Ques.  141,  142.) 


110       THE    WESTMINSTER    SYSTEM    OF    DOCTRINE. 

4th.  Tpie  Ninth   Commandment.     Our    Right  to 
Truth.     Qiies.  76-78. 
Q.  76.    Which  is  the  ninth  commandment  f 
A.  The   ninth   commandment   is,   Tiiou   shalt   not 

BEAR    false    witness    AGAINST    THY    NEIGHBOR. 

Q.  77.    What  is  required,  in  the  ninth  commandment? 

A.  The  ninth  commandment  requireth  the  maintaining 
and  promoting  of  truth  between  man  and  man,  and  of 
our  oivn  and  our  neighbor's  good  name,  especially  in 
icitness-bea)  ing. 

Q.  78.    What  is  forbidden  in  the  ninth  commandments 

A.  The  ninth  commandment  forbiddeth  ivhatsoever  is 
prejudicial  to  truth,  or  injurious  to  our  own,  or  our  neigh- 
bor's good  name. 

We  Lave  a  right  to  truth  concerning  and  toward  our- 
selves and  others. 

(1)  Truth  is  one  of  the  essential  characteristics  of 
God,  to  Avhose  likeness  we  must  be  conformed  (Ps. 
31  :  5 ;  57  :  10  ;  John  14:6;  Rom.  3  :  4). 

(2)  God  gives  and  demands  it  (Ps.  12;  51  :  6 ;  Eph. 
4  :  15,  25). 

(3)  Our  security  under  God's  government  depends  on 
the  truth  of  its  principles  and  the  certainty  of  its  exe- 
cution (Ps.  89  :  34;  Jer.  33  :  20;  Ex.  20  :  5). 

(4)  Truth  is  essential  in  all  our  dealings  with  men 
(Jer.  20  :  10;  Prov.  29  :  2 ;  Rom.  1  :  29-32). 

Therefore  a  liar  is  a  rebel  against  God  and  must  be 
excluded  from  heaven  (Rev.  21  :  8),  and  an  enemy  of 
mankind  and  unfit  to  associate  with  men  (Dent.  33  :  29). 
The  term  ^Miar''  is  regarded  by  all  as  the  most  fearful 
accusation  and  insult. 

We  are  required  to — - 


THE   NINTH   COMMANDMENT.  Ill 

(1)  Maintain  the  truth  of  God,  the  glorious  gospel, 
as  he  has  revealed  it  (1  John  2  :  22  ;  5  :  10). 

(2)  To  be  regulated  by  truth  in  all  our  mutual  trans- 
actions (Prov.  26  :  24,  25 ;  Col.  3  :  9  ;  1  Cor.  13  :  6,  7). 

(3)  To  preserve  our  own  good  name  (Neh.  6  :  6-8  ; 
Rom.  3  :  8  ;  2  Cor.  11  :  1-4),  avoiding  hypocrisy  (Luke 
12  :  1 ;  1  Tim.  4  :  2)  and  false  humility  (Col.  2  :  18,  23). 

(4)  To  defend  the  reputation  of  others  by  trutli 
(3  John  12)  and  in  love  (1  Cor.  13  :  4,  5,  7). 

(5)  And  to  do  so  especially  in  witness-bearing :  this 
may  be  (a)  in  private,  repelling  slander  and  testifying  to 
good  character  (Ps.  82  :  3 ;  1  Sam.  22  :  14) ;  (b)  in  pub- 
lic, as  in  Church  or  State  courts,  where  judges,  jurors, 
lawyers  and  witnesses  are  under  oath  to  maintain  truth. 
Under  the  third  commandment  we  considered  fidelity  to 
the  oath  in  relation  to  God,  here  in  relation  to  man. 
Perjury  is  therefore  a  sin  both  against  God  and  man 
(Deut.  19  :  16-19). 

We  are  forbidden — 

(1)  To  deny,  distort,  neglect  or  withhold  God's  truth 
(1  Tim.  1  :  19,  20 ;  4  :  1-3;  1  Cor.  16  :  22;  Rev. 
22  :  18,  19). 

(2)  To  falsify.  A  folsehood  is  the  utterance,  in  word 
or  deed,  of  what  is  known  to  be  untrue,  with  an  inten- 
tion to  deceive  and  in  violation  of  some  right.  These 
three  things  are  important :  If  we  state  what  we  have 
reason  to  believe  to  be  true,  we  may  be  mistaken,  but 
cannot  be  false.  If  we  utter  an  untruth  with  no  inten- 
tion to  deceive,  we  may  be  jocose  or  ironical.  If  we 
intend  to  deceive  those  who  have  no  right  to  expect  in- 
formation, as  thieves  or  personal  or  national  enemies,  we 
are  justifiable  and  skillful,  and  they  expect  us  to  conceal 


112       THE    WESTMINSTER   SYSTEM    OF   DOCTRINE. 

our  movements  and  to  mislead  them  if  possible  (Josh. 
8:4-8;  Jud.  7  :  16-22).  But  when  we  intend  to 
deceive  those  who  have  a  right  to  expect  truth  from  us, 
we  break  this  commandment. 

(3)  To  deceive  by  social  lies,  by  exaggerations,  half 
statements,  mental  reservations,  "  pious  frauds,^'  misrep- 
resentations, etc.  The  object  to  be  obtained,  our  con- 
venience, amusement  of  others,  the  advance,  of  the 
Church,  or  the  good  of  the  public  or  of  the  individual, 
is  no  justification  (Rom.  3  :  8). 

(4)  To  fail  in  fulfilling  promises,  even  where  it  is  to 
our  own  hurt  (Ps.  15  :  4).  A  promise  cannot, bind  us 
to  do  wrong  to  man  or  against  God.  If  the  promised 
action  would  defeat  the  result  intended  by  both  parties, 
the  desired  end  should  be  secured  in  some  other  way. 

(5)  To  be  guilty  of  tale-bearing,  detraction,  slander, 
throwing  sus])icion  on  the  innocent  or  clearing  the 
wrong-doer,  or  anything  prejudicial  or  injurious  to  our 
own  or  our  neighbor's  good  name.  (See  Larger  Cate- 
chism, Ques.  144,  145.) 

5th.  The   Tenth  Commandment.     Our   Right   to 
Contentment.     Ques.  79-81. 
Q.  79.    Which  is  the  tenth  commandment  f 
A.   The   tenth   commandment   is,    Thou   shaet   not 

a  )VET  THY  neighbor's  HOUSE,  THOU  SHAET  NOT 
(OVET  THY  neighbor's  WIFE,  NOR  HIS  MAN-SERVANT, 
NOR  HIS  MAID-SERVANT,  NOR  HIS  OX,  NOR  HIS  ASS, 
NOR    ANY  THING    THAT   IS   THY   NEIGHBOR'S. 

Q.  80.    What  is  required  in  the  tenth  commandment  f 
A.   The  tenth  commandment  requireth  full  contentment 
with  our  own  condition,  loith  a  right  and  charitable  frame 
of  spirit  toward  our  neighbor ^  and  all  that  is  his. 


THE   TENTH    COMMANDMENT.  1J3 

Q.  81.    What  is  forbidden  in  the  tenth  commandment  f 

A.  The  tenth  commandment  forhiddetli  all  discontent- 
ment with  our  own  estate^  envying  or  grieving  at  the  good 
of  our  neighbor^  and  all  inordinate  motions  or  affections 
to  anything  that  is  his. 

We  have  a  right  to  contentment — that  is,  to  the  full 
enjoyment  of  our  divinely  appointed  position,  work  and 
estate — without  disturbance  from  our  desires  after  the 
allotments  of  others,  or  from  their  feelings  toward  ours. 
It  is  our  duty  to  preserve  this  right  to  others. 

We  should  notice  that  while  the  other  commands  of 
this  table  of  the  law  speak  of  acts,  this  refers  to  feelings 
or  states  of  mind,  and  is  therefore  more  spiritual  in  its 
form.  The  reasons  are — (1)  that  as  the  last  command- 
ment it  indicates  that  all  require  inward  as  well  as 
outward  obedience ;  and  (2)  that  states  of  mind,  which 
are  unexpressed  in  conduct,  have  a  moral  character. 
This  is  a  fit  conclusion  of  the  law,  completing  the  cir- 
cle of  requirements,  bringing  us  back  to  the  spirituality 
of  God,  to  whom  we  are  accountable. 

We  should  enjoy  this  right,  because — 

(1)  Our  position,  work,  possessions  and  changes  are 
all  determined  by  God  (Mark  13  :  34;  John  17  :  18  ; 
1  Cor.  7  :  20,  22 ;  Eph.  6  :  6). 

(2)  His  object  is  declared  to  be  his  own  glory  and  our 
good  (Rom.  8  :  28;  Eph.  1  :  12.)  This  includes  our 
hajjpiness,  present  efficiency  and  preparation  for  future 
service  and  glory. 

(3)  Afflictions  and  ])rivations  are  parts  of  his  wise 
and  loving  plan  (John  21  :  19  ;  2  Cor.  4:17;  12  :  10; 
Phil.  1  :  12).  They  are  chastisements  to  turn  us  from 
sin,  or  trials  to  develop  our  powers. 


114         THE   WESTMINSTER   SYSTEM   OF   DOCTRINE. 

(4)  Had  we  the  talents  and  positions  of  others,  we 
would  be  unfitted  for  our  own  work  (1  Cor.  12  :  4-30; 
Eph.  4  :  11-13). 

(5)  God  requires  us  to  have  child-like  faith  in  him, 
and  to  be  free  from  care  (Matt.  6  :  25-34 ;  Phil.  4:6; 
1  Pet.  5:7). 

(6)  It  is  our  privilege  to  co-operate  with  others  for 
the  good  of  all  (1  Cor.  12  :  12-31). 

We  are  therefore  required — 

(1)  To  have  full  conteutment  with  our  own  condition 
(Heb.  13  :  5  ;  1  Tim.  Q  :  Q ;  Phil.  4  :  11).  This  does 
not  check,  but  encourages,  true  ambition  and  the  desire 
to  increase  our  talents  and  influence,  because — (a)  Dili- 
gence in  labor  for  such  ends  is  commanded  (Rom.  12  :  11; 
Heb.  6  :  10,  11;  2  Pet.  1  :  5).  {b)  Our  condition  is 
preparatory  (1  Pet.  1  :  7  ;  5  :  10).  (c)  Opportunities  are 
granted  (Matt.  25  :  14-46).  {d)  Satisfaction  with  pres- 
ent attainments  is  always  condemned  (Phil.  3  :  12-14). 

(2)  To  have  a  charitable  frame  of  spirit  toward  our 
neighbors  and  all  that  is  theirs — (a)  As  colaborers  and 
helpers  in  God's  service  (1  Cor.  3:9;  12  :  14  ;  2  Cor. 
1  :  24).  (6)  Delighting  in  their  enrichment  and  effi- 
ciency (2  Cor.  9  :  8,  11).  (c)  Bearing  their  burdens 
(Rom.  12  :  15;  1  Cor.  12  :  26;  Gal  6  :  2). 

We  are  forbidden  to  covet  the  persons,  possessions  or 
positions  of  others.  This  law  does  not  prohibit  a  desire 
for  that  which  is  offered  for  sale,  for  places  open  to  all, 
or  for  rewards  promised  to  the  diligent  or  to  the  most 
successful  (D^ut.  14  :  26  ;  1  Tim.  3  :  1  ;  Matt.  20  :  26, 
27  ;  1  Cor.  9  :  24).  Nor  does  it  hinder  prayer  for 
temporal  or  spiritual  gifts,  subject  to  God's  will  and 
the  rights  of  others  (Phil.  4  :  6).     But  it  forbids  all  dis- 


INABILITY.  115 

eoiiteut,  haste  to  be  rich,  disregard  of  the  rights  of 
others,  envy,  jealousy,  grieviug  at  their  exaltation  or 
success,  or  lack  of  sympathy  in  their  trials  or  of  co-op- 
eration in  their  work. 

Covetousness  is  an  inordinate  desire  for  that  which 
has  been  given  to  others — a  state  of  mind  which  is 
sinful,  but  does  not  of  itself  prompt  to  outward  action. 
In  this  the  tenth  commandment  differs  from  the  other 
prohibitions,  and  has  its  own  place  in  the  Decalogue.  Sin 
is  a  state  of  mind,  as  well  as  overt  word  or  act.  Covet- 
ousness may  indeed  lead  to  feelino-s  elsewhere  con- 
demned,  and  to  deeds  of  murder,  lust,  theft  or  lying. 

The  term  "  house  "  and  the  last  clause,  "  anything  that 
is  thy  neighbor's,^'  mean  the  same — all  his  possessions. 
The  specifications  of  persons  and  cattle  emphasize  the 
prohibition,  and  indicate  the  variety  of  the  feelings  con- 
demned and  the  different  claims  violated. 

The  punishment  denounced  is  fearful  (Ps.  10:3; 
1  Cor.  6  :  10 ;  Eph.  5  :  5). 

IV.  ALL  MEN  ARE  GUILTY  AND  HELP- 
LESS.    Ques.  82-84. 

Q.  82.  Is  any  man  able  perfectly  to  keep  the  command- 
ments of  God  f 

A.  No  mere  man,  since  the  fall,  is  able,  in  this  life,  per- 
fectly to  keep  the  commandments  of  God  ;  but  doth  daily 
break  them,  in  thought,  icord,  and  deed. 

We  have  seen  that  the  commandments  are  the  ex- 
pression of  the  divine  character,  and  therefore  cannot  be 
changed.  They  require  under  all  circumstances  that 
man,  created  in  the  image  of  God,  shall  be  perfectly 
conformed  to  his  character  in  thought,  word  and  deed. 


116       'IHE   WESTMINSTER  SYSTEM   OF   DOCTRINE. 

We  were  taught,  under  Ques.  10,  that  "Adam  and  Eve, 
as  created  by  God,  were  holy,  disposed  to  and  able  to  do 
right,  yet  mutable,  and  also  able  to  do  wrong ;''  and, 
under  Ques.  37,  that  "  the  souls  of  believers  are,  at  their 
death,  made  perfect  in  holiness,''  and  are  delivered  for 
ever  from  temptation  and  sin.  But  since  the  fall  and 
in  this  life,  no  one  has  been  able  to  keep  God's  law. 
This  is  evident,  because — 

(1)  All  are  "conceived  in  sin,"  and  "go  astray  as 
soon  as  they  be  born  "  (Ps.  51  :  5 ;  58  :  3). 

(2)  "  There  is  none  righteous,  no,  not  one "  (Rom. 
3  :  9,  10,  23  ;  5:12;  Eccles.  7  :  20 ;  1  Kings  8  :  46). 

(3)  Regeneration  by  the  Holy  Ghost  is  declared  to  be 
necessary  (John  1  :  12,  13;  3  :  3-8 ;  6  :  44;  1  Cor. 
2:14;  Tit.  3  :  5 ;  Ps.  51  :  10). 

(4)  Even  believers  and  the  best  saints,  as  Abraham, 
Moses,  David,  Paul  and  John,  were  defiled  with  sin 
(Gen.  12  :  13;  Num.  20  :  12;  Ps.  51;  1  Tim.  1  :  15; 
1  John  1  :  8-10 ;  James  3:2). 

(5)  Often  when  they  would,  they  could  not,  do  good 
(Rom.  7  :  14-24). 

(6)  We  are  all  conscious  of  sin  (Rom.  3  :  19  ;  7  :  24; 
1  John  3  :  20),  and  have  "secret"  (unknown)  sins 
(Ps.  19  :  12). 

This  inability  is — 

(1)  Not  from  loss  of  faculties.  The  mind,  affections 
and  will,  with  all  the  powers  of  the  body,  are  retained. 
The  conscience  still  speaks  of  good  and  evil.  Free 
agency,  to  d6  as  we  wish,  is  ours  under  all  circum- 
stances. . 

(2)  Nor  is  it  mere  disinclination,  which  must  have  a 
cause.     There   must  be  something  abnormal  in  a  bird 


INABILITY.  117 

which  is  never  willing  to  fly,  and  in  man  if  not  one  of 
the  race  is  ever,  of  himself,  inclined  to  glorify  God 
(Gen.  8  :  21 ;  James  1  :  14). 

(3)  But  it  is  a  moral  corruption  of  our  whole  nature, 
which  involves  (a)  spiritual  blindness  of  mind,  (6)  hard- 
ness of  the  heart,  (c)  perversion  of  the  will,  (d)  a  dead- 
ening of  the  conscience.  (See  under  Ques.  18.)  We 
are  therefore  said  to  be  carnal  and  unclean  (Rom.  7  : 
14;  8:5;  Isa.  6  :  5).  "If  we  be  corrupt,  our  thoughts 
and  actions,  so  far  as  free,  also  must  be  corrupt.  Free 
agency  is  ability  to  act  according  to  one's  nature.  God 
is  holy  and  free  in  his  holiness ;  the  devil  is  free  in  his 
wickedness;  and  man,  being  sinful,  is  free  in  sinful 
thoughts,  words  and  deeds.  By  regeneration  we  receive 
a  new  spiritual  nature  (see  under  Ques.  31),  which 
is  contrary  to  our  carnal  nature  (Gal.  5  :  17;  Rom. 
6  :  6),  and  in  sanctification  gradually  overcomes  it.  Since 
we  have  this  complex  constitution,  all  our  deeds  have  a 
double  character.  Our  most  holy  actions  are  imperfect, 
mixed  with  sin.  And  our  transgressions  are  not  without 
reluctance,  dissatisfaction  and  regret,  which  the  Holy 
Ghost  excites  and  develops  into  repentance.  While  we 
are  in  this  life  there  are  in  us  remains  of  corruption, 
and  therefore  imperfection  and  sin  are  in  all  of  our 
thoughts,  words  and  deeds  (Job  15  :  14 ;  James  3  :  2). 

Jesus  Christ  was  not  a  "mere  man.''  He  was  a  divine 
person,  with  two  natures,  divine  and  human,  both  per- 
fect ;  and  he  was  without  sin,  though  made  under  the  law 
and  liable  to  temptation  (Heb.  4:15;  Luke  22  :  28). 
In  his  freedom  he  was  able  to  keep  the  law  perfectly, 
and  in  him  the  Father  was  well  pleased  (Luke  3  :  22 ; 
2  Cor.  5  :  21). 


118      THE  WESTMINSTER  SYSTEM  OF  DOCTRINE. 

It  is  not  denied  that  unbelievers  *4ove  those  that 
love  theni/^  and  do  many  things  in  themselves  worthy 
of  admiration,  but  neither  in  design  nor  in  fact  do  they 
fulfill  the  law  nor  obtain  the  approbation  of  God  (Matt. 
5  :  20,  46 ;  Rom.  10  :  3  ;  Acts  5  :  3). 

Q.  83.  Are  all  transgressions  of  the  law  equally 
heinous  f 

A.  Some  si7is  in  themselves ,  and  by  reason  of  several 
aggravatio7is,  are  more  heinoics  in  the  sight  of  God  than 
others. 

This  is  always  recognized  in  Scripture  and  elsewhere, 
as  indicated  in  the  degrees  of  punishment  apportioned  to 
the  several  sins,  and  to  the  same  sin  under  different  cir- 
cumstances (Lev.  24  :  16,  21 ;  Matt.  5  :  22  ;  12  :  31,  32 ; 

1  John  5  :  16;  Ezek.  8  :  13  ;  Luke  12  :  47).  The 
heinousness  is  not  to  be  estimated  by  man's  judgment, 
which  often  differs  from  the  Lord's.  Sabbath-breaking 
God  classifies  with  blasphemy,  murder  and  adultery  as 
deserving  death  (Ex.  31  :  14 ;  35  :  2). 

Sins  are  aggravated  according  to — 

(1)  Knowledge  (James  4:17;  Luke  12  :  47). 

(2)  Intention  (Dent.  19  :  4-6;  Acts  26  :  9). 

(3)  The   persons   offending   (Rom.  2  :   21-24;   Gal. 

2  :  14). 

(4)  The  parties  offended  (1  Sara.  2  :  25 ;  Num.  12:8; 
Ps.  41  :  9). 

(5)  The  nature  of  the  offence  (Col.  3:5;  Rom.  1  :  32  ; 
Matt.  18  :  17;  Num.  14  :  22). 

(6)  The  circumstances  of  time  and  place  (Matt. 
10  :  21-24  ;  Prov.  29  :  1  ;  Jer.  7  :  9,  10 ;  1  Cor.  II  :  20- 
22.     See  Larger  Catechism,  Ques.  151). 

The  most  aggravated  sin  is  the  deliberate  rejection  of 


THE    DESERT    OF    SIN.  119 

the  salvation  purchased  by  Christ  and  urged  upon  us 
by  the  Holy  Ghost  (Matt.  12  :  31,  32;  Mark  16  :  16; 
Heb.  10  :  29). 

Q.  84.    What  doth  every  sin  deserve  f 

A.  Every  sin  deserveth  God'^s  wrath  and.  curse,  both 
in  this  life  and  that  which  is  to  come. 

Some  sins  are  more  heinous  than  others,  but  every  sin 
is  sin.  There  are  degrees  of  punishment  in  severity, 
not  in  character  nor  in  duration.  The  desert  of  sin  can- 
not be  determined  by  criminals.  But  God,  tlie  lawgiver, 
declares  that  every  sin-  deserves  his  wrath  and  curse, 
which  are  often  expressed  by  the  word  ^^  death."  (See 
under  Ques.  19.)  The  law  does,  and  must,  demand 
perfect  obedience  :  sin  is  any  want  of  conformity  thereto. 
The  Scriptures,  while  not  attempting  to  demonstrate  to 
our  apprehension  the  demerit  of  each  and  every  sin, 
refer  constantly  to — 

(1)  Sin  as,  in  its  nature,  antagonistic  to  God  (John 
8  :  34;  2  Pet.  2  :  19). 

(2)  Each  sin  as  the  manifestation  of  an  inward  cor- 
ruption, which  can  produce  nothing  but  sin,  and  wliich 
unfits  us  for  God's  presence  and  favor  (Matt.  7  :  16-20  ; 
12  :34;  Eph.  5:5). 

(3)  Death  as  the  natural  result  of  sin  and  its  righteous 
judgment  (Rom.  6  :  21,  23). 

(4)  God  as  sovereign,  holy  and  just,  denouncing  his 
abhorrence  and  wrath  against  every  transgression  (Ilab. 
1  :  13;  Gal.  3  :  10;  Matt.  25  :  41). 

(5)  The  punishment  as  everlasting,  the  just  ecpiiva- 
lent  of  an  offence  against  God  and  of  self-})erpetnating 
sin  (Matt.  13  :  41,  42;  25  :  41,  46;  Luke  13  :  27: 
Rev.  20  :  9,  10,  14,  15). 


120      THE    WESTMINSTER   SYSTEM    OF    DOCTRINE. 

As  we  all  have  sinned,  and  are  under  sentence  of 
condemnation  (James  3:2;  John  3:18,  36),  and  as 
Jesus  Christ,  ^'  the  only  Redeemer  of  God's  elect,''  has 
accomplished  salvation  (see  under  Ques.  20-38),  we  are 
now  prepared  to  consider — 

V.  THE  MEANS  AND  CONDITIONS  OF  SAL- 
VATION.    Ques.  85-107. 

Q.  85.  What  doth  God  require  of  us,  that  ive  may  es- 
cape his  wrath  and  curse,  due  to  us  for  dnf 

A.  To  escape  the  lorath  and  curse  of  God,  due  to  us  for 
sin,  God  requireth  of  us  faith  in  Jesus  Christ,  repentance 
unto  life,  with  the  diligent  use.  of  all  the  outward  means 
whereby  Christ  communicateth  to  us  the  benefits  of  redemp- 
tion. 

The  redemption,  procured  by  Christ's  obedience  of  the 
law  and  by  his  enduring  the  penalty  for  sin,  is  a  com- 
plete salvation.  As  it  is  sufficient  for  all  and  is  adapted 
to  the  needs  of  each,  God  graciously  offers  it  to  every 
creature  as  a  free  gift  to  be  received  without  price  or 
merit  (Isa.  55  :  1  ;  Matt.  11  :  28;  John  6  :  37;  Acts 
17  :  30).  He  has  appointed  means  for  obtaining  it — 
none  other  will  avail,  a  condition  on  which  it  may  be 
received — faith  in  the  Lord  Jesus  Christ,  which  is 
always  accompanied  with  repentance.  These  two  are 
the  inward  means.  Of  themselves  they  do  not  merit, 
procure  nor  prepare   us  for  salvation. 

(1)  They  cannot  satisfy  the  law. 

(2)  They  do  not  entitle  us  to  the  gift  of  God,  which 
is  not  of  debt,  but  of  grace.  •       ■ 

(3)  They  are  graciously  produced  in  us  by  the  Holy 
Ghost  (Eph.  2  :  8 ;  2  Tim.  2  :  25). 


FAITH.  ^"^ 


Faith  and  repentance  are  to  be  obtained  only  by  the 
diligent  use  of  the   ordinances-the  word,  sacraments 
^^a%rayer-which  are  the  outward  means  appomted 
-  Faith  cometh  by  hearing,  and  hearing  by  the  word  ot 
God^^  (Rom.  10  :  12-17).     These  inward  and  outward 
means  are  therefore  said  to  be  necessary  for  salvation 
( lets  4  •  12  ;  Gal.  3  :  21).     We  need  not  consider  what 
God  might  have  done.     This  is  his  plan  of  salvation. 
Christ  communicateth  to  us  the  benefits  of  redemption 
on  the  condition  of  faith,  which  is  given  through  the 
ordinances.     The  only  apparent  exception  is  the  saU^- 
tion  of  children  dying  in  infancy  and  of  persons  in  like 
condition,   whom  God   has   evidently  included   in    his 
covenants,  whom  Jesus  blessed,  and  of  whom  he  said, 
^'It  is  not  the  will  of  your  Father  in  heaven  that  one 
of    these   little   ones   should   perish"    (Matt.  18  :  U; 
19  :  13  ;  Acts  2  :  39.    See  under  Ques.   20). 

ril  Internal  Means,  Faith  and  Repentance. 

Ques.  86,  87. 

1st.  Faith. 

Q.  86.   What  is  faith  in  Jesus  Christ  f 

4.  FaUh  in  Jesus  Christ  is  a  saving  grace,  whereby  ice 
receive  and  rest  upon  him  alone  for  salvation,  as  he  is 
offered  to  us  in  the  gospel 

Faith  is  that  persuasion  of  truth  which  is  founded  on 
testimony.  Thus  it  differs  from  opinions  and  from  knowl- 
ed^re  whether  derived  from  intuition,  consciousness,  expe- 
rience or  demonstration.  As  faith  rests  on  testimony,  its 
reliability  depends  on  the  character  of  him  who  testifies. 
We  ought  to  have  more  confidence  in  the  teachings 
of  the  Ltronomer  than  in  our  own  observations  of  the 


122       THE    AYESTMINSTER   SYSTEM    OF    DOCTRINE. 

stars,  and  io  the  declaratious  of  God  than  in  all  human 
assertions. 

Keligious  faith  rests  on  the  testimony  of  God. 

(1)  In  the  supernatural  revelation,  the  Scriptures, 
(2  Tim.  3  :  16),  and 

(2)  In  the  witness  of  the  Holy  Ghost  in  illumination 
and  sanctification  (1  Cor.  2  :  5-12). 

If  we  be  certified  that  the  communication  is  from 
God,  and  that  we  apprehend  the  mind  of  the  Spirit,  we 
can  have  no  doubt  as  to  its  truth.  We  must  therefore 
know  what  God  says  before  we  can  believe  his  declara- 
tions. 

Historical  or  speculative  faith  is  a  mere  assent  to  the 
revelation  of  God  concerning  events  or  doctrines,  as 
"  that  the  worlds  were  framed  by  the  word  of  God  " 
(Heb.  11  :  3),  that  Jesus  is  Immanuel,  "that  there  is 
one  God''  (James  2:19).  This  is  often  called  a  dead 
faith  ;  thus  "  the  devils  also  believe  and  tremble.'' 

Saving  faith  accepts  and  rests  upon  the  truth  concern- 
ing; salvation.  It  is  faith  in  the  Lord  Jesus  Christ. 
God  testifies  that  he  is  God— the  Lord  (Heb.  1  :  8,  10); 
that  '^  he  shall  save  his  people  from  their  sins  " — Jesus 
(Matt.  1  :  21) ;  and  that  he  is  the  anointed  Mediator 
between  God  and  man — the  Christ  (Acts  10  :  38),  as  he 
is  offered  to  us  in  the  gospel.  It  includes  a  knowledge 
of  what  is  believed,  and  a  trust  in  it. 

The  object  of  saving  faith  is — 

(1)  Jesus  Christ;  not  merely  a  doctrine  concerning  him, 
but  the  Person.  It  apprehends,  receives,  trusts  him. 
Faith  in  and  on  Christ  expresses  a  union  with  him,  and 
a  dependence  upon  him  as  a  person,  with  whom  we  are 
identified  and  from  whom  we  derive  life  (Eph.  1  :  13; 


FAITH.  123 

Acts  10  :  43;    16  :  31  ;  26   :   18;    Johu   1   :  12 ;    Gal. 
3  :26;  2  Tim.  3  :  15). 

(2)  His  work.  He  is  declared  to  be  the  Creator,  Pre- 
server, Lawgiver,  Judge,  tlie  Teacher  with  authority, 
the  Worker  of  miracles,  the  Frieud  of  the  afflicted,  the 
Example,  and  the  Helper.  These  terms  refer  only  to 
tlie  subordinate  portions  of  his  work,  and  do  not  involve 
salvation.  His  special  work  is  that  of  the  Mediator 
— of  the  Saviour  from  the  sinfulness  and  misery  of  sin — 
which  he  has  accomplished  by  his  obedience  and  suffer- 
ings. (See  Ques.  20-26.)  Faith  must  receive  and  rest 
on  this  atonement  (John  3:16;  6  :  53). 

(3)  His  promise — not  to  teach  us,  nor  to  help  us  to 
imitate  his  example,  nor  to  assist  us  to  redeem  ourselves, 
but  to  apply  to  us  all  the  benefits  of  his  finished  salva- 
tion (Matt.  11  :  28  ;  John  3:15;  6  :  47). 

The  Author  of  saving  faith  is  the  Holy  Ghost. 

(1)  Faith  is  the  gift  of  God  (Eph.  2  :  8). 

(2)  It  is  the  first  act  of  the  soul  regenerated — enlight- 
ened in  mind,  renewed  in  will,  persuaded  and  enabled 
by  the  Holy  Ghost  to  embrace  Jesus  Christ.  (See  under 
Ques.  31.)  * 

The  results  of  saving  faith  are — 

(1)  The  acts  and  operations  of  the  Holy  Ghost  in 
justification,  adoption  and  sanctification.  (See  under 
Ques.  33-36.) 

(2)  Communion  with  Christ,  love  to  God  and  man, 
and  repentance. 

These  are  the  invariable  and  necessary  results  of  faith. 
They  are  not  always  clearly  discernible  by  our  conscious- 
ness, but  should  be  developed  by  constant  exercise,  to 
our  growth  in  grace  and  in  joy. 


124       THE    WESTxMINSTER    SYSTEM    OF    DOCTRINE. 

There  are  degrees  of  saving  faith.  These  do  not  differ 
m  character,  and  therefore  not  in  final  result.  The 
weakest  faith,  that  receives  and  rests  on  Christ  as  the 
Saviour,  secures  eternal  life  in  him;  but  its  weakness 
renders  us  timid,  liable  to  temptation,  inefficient  in 
Christ's  service  and  unhappy. 

Assurance  of  fiiith  is  often  defined  as  the  certainty  of 
that  which  is  believed,  and  assurance  of  hope  as  the 
certainty  of  our  personal  salvation  The  first  term,  how- 
ever, generally  includes  both  ideas.  The  assurance  of  our 
salvation  is  not  of  the  essence  of  faith.  We  may,  while 
exercising  true  faith,  have  doubts  as  to  its  character. 
Assurance  is  our  privilege,  to  which  we  should  attain. 
It  is  the  necessary  conclusion  of  conscious  faith.  We 
do  receive  and  rest  upon  Christ  alone  as  he  is  offered  in 
the  gospel ;  therefore  we  are  saved  by  him.  We  are 
conscious  of  faith,  and  God's  promise  is  sure. 

2d.  Repentance. 

Q.  87.    What  is  repentance  unto  life  f 

A.  Repentance  unto  life  is  a  saving  grace,  whereby  a 
sinner  J  out  of  a  true  sense  of  his  sin,  and  apprehension  of 
the  mercy  of  God  in  Christ,  doth,  icith  grief  and  hatred  of 
his  sin,  turn  from  it  unto  God,  with  a  full  purpose  of,  and 
endeavor  after,  new  obedience. 

Repentance  means  a  change  of  mind,  therefore  of 
thought,  feeling  and  purpose,  but  generally  includes  a 
sorrow  for  the  past. 

Legal  repentance  is  the  change  produced  by  the  law, 
and  by  fear  of  the  penalty,  or  of  the  consequences,  of 
sin.  It  has  nothing  to  do  with  salvation.  Thus  Esau, 
Pharaoh  and  Judas  repented.  There  is  in  it  no  distaste 
for  sin,  but  merely  a  desire  to  escape  its  punishment,  and 


REPENTANCE.  125 

it  leads  to  attempted  reformation,  and  then  to  despair 
and  death  (Ex.  10  :  16, 17  ;  Heb.  12:17;  Matt.  27  :  3-5). 

Repentance  unto  life  is  a  sorrow  which  is  the  effect  of 
spiritual  life,  and  leads  to  everlasting  life.  It  is  a  turn- 
ing from  sin,  while  conversion  is  a  turning  to  God. 
Conversion  is  the  beginning  of  our  Christian  life. 
Repentance  is  the  continuous  resistance  of  sin  until  we 
be  perfect  in  Christ  Jesus.  Sanctifi cation  is  the  Spirit's 
work  within  us,  making  us  holy.  Repentance  is  the 
effect  of  this  work ;  we  hate  sin  and  turn  from  it  to 
God.  It  is  intimately  related  to  faith.  Logically,  it 
is  the  result  and  act  of  faith.  Practically,  however,  they 
are  both  present  in  the  first  effort  of  the  regenerated  soul. 
In  faith  we  repent;  in  repentance  we  apprehend  the 
mercy  of  God  in  Christ.  By  faith  we  are  entitled  to 
heaven  ;  by  repentance  we  are  prepared  for  it. 

It  is  the  gift  of  God. 

(1)  It  is  so  called  (Zech.  12  :  10 ;  Acts  5  :  31  ;  11  :  18; 

2  Tim.  2  :  25). 

(2)  It  is  the  result  of  the  Spirit's  works  of  regenera- 
tion and  sanctification  (1  Cor.  6:11;  Eph.  5  :  16-18). 

It  is  produced — 

(1)  By  a  true  sense  of  our  personal  sins  as  offences 
against  God  (Ps.  51  :  4),  deserving  his  curse  (Ezek. 
18  :  30-32),  involving  pollution  (Ezek.  16  :  61-63),  and 
possessing  a  power  over  us  (Rom.  7  :  14-24). 

(2)  By  an  apprehension  of  the  mercy  of  God  in 
Christ,  which  is  the  recognition  of  God's  love,  of  his 
willingness  and  ability  to  save  us  from  our  sin  (Rom. 

3  :  26),  and  our  personal  acceptance  of  his  grace  (Acts 
2  :  41).  Conviction  of  sin  and  faith  in  Christ  must 
conjoin  to  produce  true  repentance. 


126       THE    WESTMINSTER   SYSTEM    OF    DOCTRINE. 

It  consists — 

(1)  Of  a  grief  and  hatred  of  our  sin — an  abhorrence 
of  sin  more  than  a  fear  of  its  punishment.  The  latter, 
at  first,  may  be  influential,  but  as  the  work  of  tlie  Spirit 
advances  the  distaste  and  hatred  of  sin  become  more 
prominent  and  abiding  (Job   42  :  5,  6  ;  Ezek.  36  :  31). 

(2)  Of  a  turning  from  sin  unto  God.  We  must  for- 
sake sin  (2  Cor.  7:11;  Ezek.  14:6;  Rom.  6  :  1,  2). 
This  includes — (a)  Humiliation  and  Confession  to  God 
(1  John  1:9);  (6)  Acknowledgment  of  wrong,  and 
restitution  as  far  as  possible  to  those  personally  injured 
(Matt.  5  :  23,  24).  This  does  not  expiate  the  sin.  The 
crime  of  theft  remains  after  the  stolen  property  is  return- 
ed. If  the  Church  has  been  scandalized,  confession, 
more  or  less  public,  and  submission  to  discipline  should 
be  made  (Matt.  18  :  15-18;  2  Cor.  2  :  5-8;  2  Sam. 
12  :  14).     And  (c)  Reformation  (Eph.  4  :  24-32). 

(3)  Of  a  full  purpose  of,  and  endeavor  after,  new 
obedience.  The  Spirit  works  in  us  "  to  will  and  to  do  of 
his  good  pleasure"  (Phil.  2  :  13).  But  we  are  hampered  by 
indwelling  sin,  enticed  by  the  world  and  tempted  by  the 
devil.  We  must  resist  unto  blood,  striving  against  sin 
(Heb  12:4),  yield  to  the  Spirit's  influence  (Epli.  4  :  30; 
6  :  13-18),  and  depend  on  tlie  grace  and  strength  of  Christ 
(Heb.  2  :  18  ;  4  :  15,  16 ;  Rom.  7  :  24,  25).  This  obe- 
dience is  called  new  {a)  as  to  extent — not  partial,  but  to 
the  whole  will  of  God  (Ps.  119  :  P^8) ;  (6)  as  to  motive 
— not  selfish,  but  love  to  Christ  (John  14  :  15) ;  (c)  as  to 
strength — n.ot'our  own,  but  that  of  Christ  (Gal.  2  :  20); 
and  (d)  as  to  aim — not  to  be  saved,  but-  being  saved  to 
express  oar  love  to  Christ  and  to  seek  his  glory  in  the 
salvation  of  others  (1  Tim.  4  :  8-10). 


THE    ORDINANCES.  127 

[II.]  External  Means:  His  Ordinances.    Ques 

88-107. 

These  are — the  word,  the  sacraments  and  prayer. 
They  are  used  by  God,  to  communicate  to  us  the  benefits 
of  redemption.  They  are  to  be  used  by  us,  to  obtain  the 
inward  means  and  conditions  of  salvation — faith  and  re- 
pentance. 

Q.  88.  What  are  the  outward  and  ordinary  means 
ichereby  Christ  communicateth  to  us  the  benefits  of  redemp- 
tion f 

A.  The  outward  and  ordinary  means  whereby  Christ 
communicateth  to  us  the  benefits  of  irdemption,  are,  his 
ordinances,  especially  the  word,  sacraments,  and  prayer  ; 
all  of  which  are  made  effectual  to  tlie  elect  for  salvation. 

Signs,  wonders,  miracles,  a  light  from  heaven,  an 
audible  voice,  dreams,  visions  and  peculiar  providences 
have  also  been  used  as  outward  means.  But  they  were 
chiefly  to  attract  attention  and  to  confirm  the  message 
delivered.  Thus  Paul  was  surprised  near  Damascus, 
but  he  was  required  then  to  use  the  ordinary  means  (Acts 
9  :  3-7).  Marvels  are  not  to  be  expected,  nor  are  they 
now  necessary.  God's  ordinances  have  been  completed, 
made  known  and  confirmed.  Through  them  God  re- 
veals Christ,  and  we  are  commanded  by  them  to  seek 
and  receive  him. 

Ordinances  are  appointments  by  authority  for  the  ac- 
complishment of  certain  ends.  Religious  ordinances  are 
divine  decrees,  and  are  therefore  obligatory  upon  all,  and 
cannot  be  changed  by  man. 

They  differ  from  laws — (1)  in  that  they  do  not  depend 
on  the  nature  of  God,  but  upon  his  will ;  and  (2)  they 
are  rules  not  for  life,  but  for  worship.  They  are  therefore 


128       THE   WESTMINSTER   SYSTEM   OF   DOCTRINE. 

called  "  means  of  grace/^  the  divinely -appointed  methods 
for  the  bestowing  and  receiving  of  God's  gifts.  "It 
pleased  God  by  the  foolishness  of  preaching  to  save 
them  that  believe"  (1  Cor.  1  :  21).  .The  obligation  is, 
however,  the  same :  the  neglect  of  them  is  sin  (Lev. 
18  :  4).  They  are  God's  method  of  communicating 
salvation,  w^hich  can  be  obtained  in  no  other  way. 
"  Faith  cometh  by  hearing,  and  hearing  by  the  word  of 
God"  (Rom.  10  :  17).  Though  necessary,  they  have  in 
themselves  no  efficiency.  They  are  means  to  an  end. 
Their  use  does  not  necessarily  accomplish  the  result. 
The  efficiency  is  of  the  Spirit,  who  worketh  through 
them   in   producing  in  us  faith  and   repentance. 

They  are  the  word,  sacraments  and  prayer,  the  means 
of  communication  between  God  and  man.  They  are 
intimately  connected,  and  must  not  be  separated.  All 
are  required  to  be  used.  In  the  word  God  reveals  his 
will  for  our  salvation  ;  in  the  sacraments  he  illustrates 
and  seals  it ;  in  prayer  we  ask  and  receive  it. 

1st.  The  Word.     Ques.  89,  90. 

Q.  89.  How  is  the  icord  made  effectual  to  salvaiion  ? 

A.  The  Spirit  of  God,  maketh  the  i^eading,  hut  especially 
the  preaching  of  the  ivord,  an  effectual  means  of  convin- 
cing and  converting  sinners,  and  of  building  them  up  in 
holiness  and  comfort  through  faith  unto  salvation. 

Q.  90.  How  is  the  word  to  be  read  and  heard,  that  it 
may  become  effectual  to  salvation  f 

A.  That  the  loord  may  become  effectual  unto  salvation, 
we  must  attend  thereunto  with  diligence,  preparation,  and 
prayer;  receive  it  with  faith  and  love,  lay  it  up  in  our 
hearts,  and  jjractice  it  in  our  lives. 

Regeneration    is    the    beginning    and    sanctiticatiou 


THE    WORD.  129 

the  continuaoce  of  the  application  of  salvation  to  us. 
(See  under  Ques.  31-35.)  They  are  the  operations  of 
God.  He  does  not,  however,  ^'  of  stones  raise  up  chil- 
dren to  Abraham,^'  but  uses  means  adapted  alike  to  his 
work  and  to  our  nature. 

The  word  of  God  (See  under  Ques.  2.)  (1)  This 
makes  known  the  charge  of  sin  with  its  penalty,  and 
Jesus  Christ  and  his  redemption,  while  the  Spirit  en- 
lightens, '^  persuades  and  enables  us  to  embrace  Jesus 
Christ  freely  offered  to  us  in  the  gospel  ^^  (John  5  :  39  ; 
Acts  16  :  14).  (2)  It  reveals  God's  holiness,  and  our 
obligation  to  be  perfect  as  he  is  perfect  (Matt.  5  :  48), 
while  the  Spirit  fills  us  "  with  grief  and  hatred  of  sin, 
and  turns  us  from  it  to  God,  with  full  purpose  of,  and 
endeavor  after,  new  obedience^'  (John  17  :  17,  19:  1 
Pet.  1  :  22).  This  is  God's  method.  He  operates  only 
through  this  channel.     (In  regard  to  infants  see  page  121.) 

On  the  other  hand,  faith  with  repentance  is  the  one 
and  essential  condition  of  salvation.  But  we  are  con- 
scious that  we  cannot  regenerate  ourselves  nor  exercise 
these  graces.  They  can  be  produced  only  by  the  knowl- 
edge and  application  of  the  truth.  Here  God  and  man 
meet.  He  restricts  his  operations  to  means  which  are 
within  our  ability.  We  can  hear  and  read  his  word, 
'^  which  is  the  power  of  God  unto  salvation "  (Rom. 
1  :  16). 

The  efficacy  is  not  in  the  word,  as  it  was  not  in  the 
clay  on  the  eyes  of  the  blind  man.  (1)  Sometimes  it  is 
unfruitful,  or  a  stumbling-block,  or  a  savor  of  death 
unto  death  (Matt.  13  :  19-22  ;  1  Cor.  1  :  18,  23;  2  Cor. 
2:16).  (2)  It  is  often  misused,  as  in  temptation,  by  false 
teachers   and    through    ignorance    (Matt.  4  :  6;  2  Cor. 


130      THE   WESTMINSTER   SYSTEM    OF   DOCTRINE. 

2  :  17  ;  2  Pet.  3  :  16).  (3)  It  is  the  means.  The  Spirit 
is  the  agent  (Eph.  6:17).  (4)  And  the  Spirit,  as  per- 
sonal and  sovereign,  uses  it  (1  Cor.  1  :  24-31  ;  3:6). 
He  should  therefore  be  invoked  to  apply  it  to  us  (Ps. 
119  :  18). 

This  means  should  be  used — 

(1)  In  personal  study  (John  5  :  39 ;  Acts  17  :  11). 

(2)  In  public  preaching,  by  ministers  called  of  God 
and  authorized  by  the  Church  (Eph.  4  :  11,  12;  2  Tim. 
2  :  2).  The  special  efficacy  of  the  word  when  preached 
is  because  (a)  it  is  God's  chosen  ordinance  (1  Cor.  1  :  21); 
(6)  of  the  office,  authority  and  blessing  given  to  his  min- 
isters (Matt.  28  :  19,  20);  (c).of  the  testimony,  example, 
sympathy  and  prayers  of  those  who  preach  (Gal.  1  :  15, 
16  ;  Col.  1  :  28 ;  Eph.  1  :  16-23) ;  {d)  of  the  influence  of 
the  hearers  on  each  other  (Mai.  3  :  16;  Heb.  3  :  12,  13). 

The  manner  of  its  use  is  described  fully  in  the  Larger 
Catechism,  Ques.  156-160.  We  may  emphasize  (1)  the 
regular  attendance  upon  all  services  of  the  church  (Heb. 
10  :  25),  and  the  systematic,  social  and  persanal  study  of 
the  word  (Rev.  1:3;  Isa.  34  :  16) ;  (2)  a  preparation  by 
prayer  (Acts  1  :  14) ;  (3)  a  personal  application  with 
faitii  and  love  (Acts  8  :  30 ;  Ps.  119  :  97);  and  (4)  a 
practical  obedience  of  the  truth  (James  1  :  21,  22). 
-  2d.  The  Sacraments.     Ques.  91-97. 

Q.  91.  How  do  the  sacraments  become  effectual  means 
of  salvation  f 

A.  The  sacraments  become  effectual  means  of  salvation, 
not  from  any  virtue  in  them,  or  in  him  that  doth  administer 
■  them,  but  only  by  the  blessing  of  Christy  and  the  worhing 
of  his  Spirit  in  them  that  by  faith  receive  them. 

Q.  92.    What  is  a  sacrament  f 


THE   SACRAMENTS.  131 

A.  A  sacrament  is  a  holy  ordinance  instituted  by 
Christ ;  wherein,  by  sensible  signs,  Christ  and  the  benefits 
of  the  new  covenant  are  represented,  sealed,  and  applied  to 
believers. 

The  word  ^'  sacmment "  is  not  used  in  the  Scriptures, 
but  was  adopted  by  the  Western  churches  as  indicating 
the  sacred  obligation  of  these  ordinances.  The  Eastern 
churches  called  them  ''  mysteries/'  as  showing  that  these 
external  services  have  a  hidden  and  spiritual  meaning. 

The  above  definition  involves — 

(1)  Appointment  by  Christ  (Matt.  28  :  19  ;  26  :  26, 
27  ;  1  Cor.  11  :  23).  The  apostles  added  none,  nor  has 
the  Church  authority  to  do  so. 

(2)  The  use  of  sensible  signs  signifying  spiritual 
graces.  The  elements  are  (a)  water  applied  in  the  name 
of  the  Trinity,  indicating  the  cleansing  operation  of  God  ; 
{b)  bread  broken  and  (c)  wine  poured  out,  expressing  the 
suffering  and  death  of  Christ  in  our  stead,  and  the 
removal  of  our  curse. 

(3)  A  real  Connection  between  the  signs  and  the  grace 
signified  (John  6  :  56 ;  Acts  22  :  16).  God  testifies  that 
redemption  has  been  accomplished  and  that  he  w^ill 
apply  it;  and  we  accept  and  appropriate  the  benefits 
thus  presented.  This  is  evident  in  (a)  the  natural 
fitness  of  the  signs,  (6)  the  manner  of  their  use,  and  (c) 
the  appointment  by  Christ. 

(4)  Perpetual  observance  (Matt.  28  :  19,  20;  1  Cor. 
11  :  26). 

As  means  of  grace  the  sacraments  differ  from  the 
word. 

(1)  They  teach  only  a  part  of  divine  truth — the 
results  of  Christ's  work  in  cleansing  and  nourishing. 


132       THE    WESTMINSTER  SYSTEM   OF    DOCTRINE. 

(2)  They  depend  upon  the  word,  without  which  they 
cannot  be  understood. 

(3)  They  are  designed  chiefly  for  those  who  believe. 
For,  while  they  symbolize  the  need,  work,  offer  and 
application  of  redemption,  only  believers  partake,  and 
to  them  the  benefits  are  represented,  sealed  and  a])- 
plied. 

(4)  Their  necessity  is  not  absolute  in  the  same  sense. 
We  cannot  believe  without  the  truth,  but  the  thief  was 
saved  without  any  sacrament  (Luke  23  :  43).  The 
apostles,  Cornelius  and  others  received  the  Holy  Ghost 
before  baptism  (Acts  10  :  47).  Their  necessity  arises  from 
(a)  the  command  of  Christ;  (6)  their  design  as  the 
method  of  confessing  Christ,  the  marks  of  discipleship, 
the  expression  of  Christian  union,  the  means  of  develop- 
ing our  oneness  with  Christ,  our  growth  in  grace  and 
comfort,  and  our  communion  with  each  other. 

Their  efficacy  is  their  ability  to  communicate  to  us 
Christ  and  the  benefits  of  redemption.  This  they  ac- 
complish by — 

(1)  Kepresenting  Christ.  They  speak  only  of  him, 
the  manner  of  his  working — by  a  vicarious  sacrifice  of 
himself — and  the  effect  on  us  in  cleansing  and  saving. 

(2)  Sealing.  A  seal  authenticates  and  confirms,  (a) 
God  acknowledges  the  salvation  to  be  divine,  and  there- 
fore perfect,  and  he  pledges  himself  to  bestow  the  bless- 
ings stated  in  the  covenant,  (b)  We  accept  the  covenant, 
become  a  party  in  it,  engage  to  observe  its  terms,  and 
claim  its  benefits  (Rom.  6  :  3,  4 ;  Gal.  3  :  27). 

And  (3)  applying.  The  Confession  of  Faith  and 
the  Larger  Catechism  use  the  old  English  word  "  ex- 
hibit/' from  the  Latin  exhibere^  meaning  to  administCi 


THE   EFFICACY   OF   THE  SACRAMENTS.  133 

confer  or  apply.     In  partaking  of  the  signs  we  by  faith 
commune  with  Christ,  and  he  confers  his  benefits. 
This  efficacy  is — 

(1)  Not  because  of  any  virtue  in  them.  Simon  was 
"  in  the  bond  of  iniquity/'  although  baptized  (Acts 
8  :  20-23),  and  the  Corinthians  were  "eating  and  drink- 
ing judgment  to  themselves  "  while  at  the  Lord's  Supper 
(1  Cor.  11  :  20-30). 

(2)  Xor  in  the  elements.  They  remain  water,  bread 
and  wine,  and  have  no  charm  nor  spiritual  power.  The 
consecration  sets  them  apart  from  a  common  to  a  holy 
use  as  outward  signs,  but  does  not  change  their  nature 
or  character. 

(3)  Nor  in  the  administrator.  He  should  be  an  or- 
dained minister  (Matt.  28  :  19;  1  Cor.  4  :  1;  11  :  23; 
Heb.  5  :  4),  but  he  has  no  miraculous  gifts  nor  spir- 
itual powers.  He  represents  Christ,  but  cannot  do  his 
divine  work. 

But  (4)  because  of  the  "  blessing  of  Christ,"  who  is 
present  to  commune  with  us  and  to  impart  his  favors ; 
and  the  working  of  the  Spirit,  who  increases  our  faith 
and  repentance,  and  takes  of  the  things  of  Christ  and 
shows  them  unto  us  (John  16  :  14;  1  Cor.  6  :  11). 

The  recipients  of  this  efficacy  must  exercise  faith, 
which  is  (1)  a  prerequisite  to  partaking  of  the  sacra- 
ments (Acts  8  :  37;  1  Cor.  11  :  28);  (2)  that  which 
looks  beyond  the  sign,  and  apprehends  Christ  and  his 
grace  (1  Cor.  10  :  16,  17);  and  (3)  that  through  which 
the  Spirit  alone  operates. 

The  efficacy  is  therefore  not  tied  to  the  moment  of 
administration,  but,  depending  on  faith,  is  operative 
whenever,  by  anticipation,  meditation  or  remembrance, 


134       THE   WESTMINSTER   SYSTEM   OF    DOCTRINE. 

faith  is  exercised  (Acts  8  :  13,  24.     See  the  first  admin- 
istration of  the  Lord's  Supper). 

Their  validity  refers  to  what  is  essential  to  their 
proper  observance. 

(1)  The  administrator  must  be  an  ordained  minister 
(Matt.  28  :  19;  1  Cor.  4  :  1  ;  11  :  23;  Heb.  5  :  4). 
This  is  orderly,  and  should  be  insisted  upon,  yet  the 
validity  depends  more  on  the  faith  of  the  recipient. 
The  sacraments,  like  the  word,  may  be  blessed  to  us 
even  if  the  administrator  acts  presumptuously  or  in 
pretense  (Phil.  1  :  15-18). 

(2)  The  appointed  elen:ients  must  be  used — water,  bread 
and  wine.     Nothing  can  be  substituted  for  these. 

(3)  These  elements  must  be  used  according  to  Christ's 
direction.  Water  must  be  applied  in  the  name  of  the 
Father,  Son  and  Holy  Ghost.  The  bread  must  be 
broken  and  the  wine  poured  out,  and  both  partaken  of 
by  all,  and  not  merely  by  the  minister. 

(4)  Those  engaged  must  intend  to  profess  and  receive 
Christ  and  his  divine  salvation.  If  the  services  be 
observed  in  jest  or  in  denial  of  their  real  meaning,  they 
are  not  sacraments. 

Q.  93.  Which  are  the  sacraments  of  the  New  Testa- 
ment f 

A.  The  sacraments  of  the  New  Testament  are  baptism 
and  the  LorcVs  Supper. 

Of  all  the  ordinances  in  the  Christian  Church,  only 
baptism  and  the  Lord's  Supper  have  the  characteristics 
above  described.  They  closely  correspond  to  the  two 
sacraments  of  the  Old  Testament  dispensation — Circum- 
cision and  the  Passover.  There  has  been  but  one  plan 
of  salvation,  less  or  more  clearly  revealed.     The  seals 


BAPTISM. 


135 


of  the  one  covenant  of  grace  have  at  times  differed  in  form, 
but  not  in  substance,  design  or  effect.  (1)  They  have 
always  been  "  the  seals  of  the  righteousness  of  the  faith" 
(Rom.  4:11).  (2)  The  outward  services  always  signified 
and  pledged  a  spiritual  change  (Deut.lO  :  16 ;  30  :  6 ; 
John  3  :  5  ;  1  Cor.  5  :  7,  8).  (3)  The  condition  for  par- 
ticipation under  both  dispensations  has  been  faith  in  the 
Messiah— Christ.  The  form  of  the  seals  differs.  (1) 
They  were  typical  and  prophetic  of  blood  to  be  shed ; 
they  are  now  commemorative,  and  show  the  effects  of 
the  sacrifice  accomplished.  (2)  They  were  bloody,  like 
the  law  which  worketh  death  ;  they  now  exhibit  the 
peace,  purity  and  growth  of  eternal  life.  Baptism  is 
the  present  form  of  Circumcision  (Gal.  3  :  27,  29 ; 
Col.  2:11,  12),  and  the  Lord's  Supper  of  the  Pass- 
over (Matt.  26  :  26-29 ;  1  Cor.  5  :  7.  See  also  Con- 
fession of  Faith,  chap.  vii.  sees.  v.  and  vi.,  and  chap, 
xxvii.  sec.  v.). 

A.  Baptism.     Ques.  94,  95. 
Q.  94.    What  is  Baptism  f 

A.  Baptism  is  a  sacrament,  wherein  the  washing  with 
water,  in  the  name  of  the  Father,  and  of  the  Son,  and  of 
the  Holy  Ghost,  doth  signify  and  seal  our  ingrafting  into 
Christ  and  partaking  of  the  benefits  of  the  covenant  of 
f/race,  and  our  engagement  to  be  the  Lord^s. 
Baptism  is  a  sacrament,  as  above  described. 
The  element  appointed  is  water,  which  is  used  in 
the  Scriptures  as  the  emblem  of  (1)  power,  for  good  or 
evil  (Ps.  42  :  7;  Hab.  3  :  10,  15);  (2)  abundance  and 
freeness  (Ps.  65  :  9 ;  Isa.  55  :  1 ;  John  7  :  39) ;  (3)  life, 
present  peace  and  eternal  blessedness  (Isa.  44  :  3 ;  Ps, 
23  :  2). 


136      THE    WESTMINSTER  SYSTEM   OF    DOCTRINE. 

As  partaken  of,  it  indicates  refreshment  and  new 
vigor  (Isa.  55  :  1 ;  Matt.  10  :  42 ;  Rev.  21  :  6). 

But  as  applied  to  the  person,  it  always  signifies  purifi- 
cation— bodily,  ceremonial  and  spiritual  cleansing  (Acts 
22  :  16 ;  Rev.  1  :  5). 

Therefore  the  benefits  here  represented,  sealed  and 
applied  to  believers  are  regeneration  and  sanctification 
by  the  Holy  Ghost  (John  3:5;  Tit.  3:5;  Rom. 
6  :  4).  The  recipients  therefore  profess  their  need  of  a 
spiritual  change,  their  desire  for  that  which  Christ  has 
secured,  and  their  faith  in  his  gracious  promise.  We 
have  already  seen  (page  133)  that  the  sacrament  becomes 
effectual  only  through  the  power  of  the  Spirit,  and  when 
we  by  faith  apprehend  Christ  and  his  promise. 

The  mode  of  applying  the  water  is  not  specified  in 
the  commission  (Matt.  28  :  19),  where  the  word  '^ baptize" 
means  the  use  of  water  for  a  holy  purpose.  Therefore, 
baptism  is  rightly  administered  either  by  sprinkling  or 
pouring,  or  by  immersion,  provided  the  essential  idea  of 
purification  is  expressed  thereby.  The  last  (immersion) 
has  the  least  to  recommend  it,  and  the  first  (sprinkling) 
is  the  scriptural  method,  as  may  be  seen — 

1st.  In  the  use  of  the  words  "  baptize/'  ^*  baptism,'' 
etc. 

(A)  There  are  some  passages  which  at  first  seem  to 
imply  another  method,  by  the  use  of  the  words  "  into  " 
and  "out  of."  But  (1)  these  prepositions  usually  indi- 
cate motion  toward  and  from,  and  not  interpenetration 
and  emergence.  At  most  they  imply  that  the  parties  may 
have  stood  in  the  water  during  the  service.  (2)  Both 
the  baptizer  and  the  baptized  are  said  to  have  gone 
"dowD  into"  and  come  "up  out  of"  the  water  (^Act? 


THE    MODE   OF    BAPTISM.  137 

8  :  38,  39).  (3)  The  circumstances — the  Jewish  training 
of  the  people,  the  great  miiltitiides  baptized  (Matt.  3  :  5, 
6),  the  leaving  the  river  Jordan  for  the  springs  at  a^non 
(John  3  :  23),  the  scriptures  read  to  the  eunuch  (Isa. 
52  :  15),  the  place  a  ''  desert"  (Acts  8  :  26)— all  demon- 
strate that  the  mode  was  by  sprinkling. 

(B)  There  are  other  passages  in  which  it  is  certain 
that  sprinkling  or  pouring  was  employed.  This  was 
the  form  of  (1)  all  ceremonial  washings  (Num.  19  :  18 ; 
Heb.  9  :  10,  13,  19,  20);  (2)  baptism  of  hands,  etc. 
(2  Kings  3  :  11  ;  Mark  7:4);  (3)  that  of  furniture, 
tents  and  books  (Mark  7:4;  Heb.  9  :  19,  21) ;  (4)  that 
of  persons  "  in  the  cloud  and  in  the  sea'^ — "  dry  shod  ^' 
(1  Cor.  10  :  1,  2),  in  the  ark  (1  Pet.  3  :  20,  21) ;  (5)  all 
Christian  baptisms  :  (a)  three  thousand  in  one  night ; 
(6)  baths,  tanks,  pools  are  excluded,  if  they  existed, 
because  water  once  used  in  purification  became  unclean 
and  therefore  unfit  for  further  use  (Num.  19  :  21) :  living 
or  flowing  water  was  required  ;  (c)  they  were  performed 
in  all  places — in  crowded  cities,  deserts,  private  houses, 
jails,  etc.  (Acts  4:4;  10  :  48 ;  16  :  33). 

(C)  There  are  passages  which  refer  to  the  baptism  of 
the  Holy  Ghost,  whicli  is  always  represented  as  descend- 
ing, being  poured  out,  lighting  upon,  coming  as  rain, 
snow,  dew,  cloud  and  fire ;  and  from  him  we  receive 
''  the  sprinkling  of  the  blood  of  Jesus  Christ "  (Isa. 
44  :  3 ;  Acts  2:3;  Heb.  10  :  22 :  Isa.  55  :  10  ;  1  Pet. 
1:2). 

2d.  In  the  design  of  the  service  to  exhibit  the  effects 
of  Christ's  redemption  in  purifying  from  sin. 

(A)  Among  the  Jews  personal  washings  were  by 
pouring  water  upon  the  hands  and  feet  (2  Kings  3  :  11). 


138       THE   WESTMINSTER   SYSTEM   OF   DOCTRINE. 

(B)  All  ceremonial  purifications  were  by  pouring  oi 
sprinkling  (Heb.  9  :  13;  Ex.  30  :  18,  19). 

(C)  Regeneration  and  sanctification  are  often  so  rep- 
resented (Ezek.  36  :  25-27 ;  1  John  1  :  7). 

Those  passages  which  connect  baptism  with  crucifixion, 
burial,  resurrection,  planting,  engrafting,  clothing,  new 
birth,  repentance,  and  remission  do  not  indicate  the 
mode  of  baptism,  as  is  evident  from  the  context  and  the 
number  and  variety  of  the  illustrations. 

3d.  Sprinkling  has  always  been  recognized  as  valid  by 
the  Church. 

The  formula  to  be  used  is, ''  in  the  name  of  the  Father 
and  of  the  Son  and  of  the  Holy  Ghost ''  (Matt.  28  :  19). 

(1)  This  indicates  our  union  with  the  several  Persons 
of  the  Trinity.  The  Israelites  at  the  Red  Sea  were 
baptized  unto  Moses  (1  Cor.  10  :  2).  John\s  baptism 
was  not  Christian,  (a)  He  belonged  to  the  Old  Testa- 
ment Church  (Matt.  11  :  11-14);  (6)  the  multitude 
became  John's  disciples  (John  4:1);  (c)  the  faith  pro- 
fessed was  in  his  doctrine  of  the  speedy  establishment  of 
the  kingdom  of  God  (Matt.  3:2;  John  1  :  26,  27);  (d) 
his  disciples  becoming  Christians  were  rebaptized  (Acts 
19  :  3-5).  The  Corinthians  supposed  they  were  baptized 
unto  Paul,  Apollos  and  Cephas  (1  Cor.  1  :  12-16).  In 
Christian  baptism  we  receive  God  as  our  Father,  Christ 
as  our  Saviour,  and  the  Spirit  as  our  Sanctifier. 

(2)  This  involves  "our  ingrafting  into  Christ."  Through 
our  union  with  him  we  receive  life  (John  15  :  5;  Rom. 
11  :  17),  and  the  Spirit  which  "  commuuicateth  to  us  all 
the  benefits  of  the  covenant  of  grace  "  (Acts  2  :  38,  39). 

(3)  It  ratifies  our  union  with  those  who  are  saved  by 
Christ  (1  Cor.  12  :  13-26).     It  is  therefore  often  called 


THE   SUBJECTS  OF    BAPTISM.  139 

the  rite  of  initiation  into  the  Christian  Church.  Those 
born  within  the  covenant  are  hereby  openly  acknowledged 
as  members,  and  those  from  the  world  professing  faith  in 
Christ  are  hereby  welcomed. 

(4)  ■  This  union  with  Christ  and  his  people  involves 
"  our  engagement  to  be  the  Lord's  :''  (1)  to  live  for  him 
(Phil.  1  :  21)  and  to  do  his  will  (Rom.  6 ;  John  17) ; 
and  (2)  to  love  his  saints  and  to  labor  with  and  for 
them  (1  Cor.  12  :  13,  21-27). 

Q.  95.  To  whom  is  baptism  to  be  administered  f 

A.  Baptism  is  not  to  be  administered  to  any  that  are 
out  of  the  visible  Churchy  till  they  profess  their  faith  in 
Christy  and  obedience  to  him :  but  the  infants  of  such  as 
are  members  of  the  visible  Church,  are  to  be  baptized. 

The  subjects  of  baptism.  This  sacrament  is  the  rite 
by  which  persons  are  recognized  and  welcomed  into  the 
visible  Church.  We  have  already  seen  (page  134)  that 
the  Church  of  God,  founded  on  the  promise  of  salvation 
by  Christ,  is  the  same  under  all  dispensations.  The 
Jewish  Church  was  not  a  political  but  a  religious  organ- 
ization. For  a  time  the  Church  included  the  State.  It 
was  a  theocracy.  Its  officers  were  God's  representatives 
and  the  types  of  the  Redeemer,  and  its  subjects  were  the 
people  of  God.  It  was  not  more  exclusive  than  the 
Christian  Church,  to  which  also  belong  the  covenants, 
the  law,  the  service  of  God,  and  the  promises  (Rom. 
9  :  4,  8,  30).  The  door  was  open  for  the  reception  of 
all  who  would  enter  (Ex.  12  :  48,  49;  Num.  10  :  29; 
Ruth  2  :  12),  though  no  special  effort  to  gather  in  the 
Gentiles  was  made  until  the  salvation  was  accomplished 
(Matt.  28  :  19).  The  terms  of  admission  have  always 
been  the  same.     Th<^se  admitted  were — 


140  THE   WESTMINSTER   SYSTEM   OF    DOCTRINE. 

(1)  From  without  the  Church.  Under  the  Old  Tes- 
tament Dispensation  these  were  comparatively  few,  but 
really  they  were  of  considerable  number  (Num.  15  :  14- 
16).  They  came  from  the  Gentile  world,  and  were 
called  proselytes.  They  professed  a  personal  faith  in 
the  true  God  and  in  his  covenant  to  Israel,  and  promised 
to  observe  his  laws  and  forms  of  worship.  They  were 
initiated  by  circumcision,  baptism  and  a  sacrifice,  Under 
the  gospel  the  same  profession  of  faith  and  obedience  is 
required  (Acts  8  :  37).  It  must  be  credible ;  the  candi- 
date must  show  that  (a)  he  understands  the  truth,  and 
(b)  is  living  according  to  it.  It  includes  a  profession  of 
the  fundamental  doctrines  of  the  Church  as  set  forth  in 
this  service — (a)  the  Trinity,  (6)  the  need  of  regenera- 
tion, (c)  the  efficacy  of  God's  salvation,  (d)  adoption 
by  the  Father,  (e)  atonement  by  the  blood  of  Christ  and 
sanctification  by  the  Spirit;  and  it  is  a  consecration  of 
self,  time,  talents  and  property  to  God's  service.  Of 
this  profession  baptism  is  the  outward  sign  and  seal,  as 
circumcision  had  been. 

(2)  From  within  the  Church.  The  visible  Church 
has  always  consisted  of  believers  and  their  children 
(Confession  of  Faith,  chap.  xxv.  sec.  ii.;  Form  of  Gov., 
chap.  ii.  sec.  ii.).  Under  the  Old  Testament  the  growth 
of  the  Church  was  chiefly  from  natural  increase  by 
births.  Infants  were  born  in  the  covenant,  members  of 
the  Church,  under  its  care,  entitled  to  its  privileges  and 
subject  to  its  government.  Because  (a)  all  God's  cove- 
nants with  men  have  included  believers  and  their  seed 
(Gen.  9  :  9-17  ;  12  :  2,  3 ;  17  :  7 ;  Ex.  20  :  5;  Deut. 
29  :  10-14;  Acts  2  :  38,  39);  (b)  the  child  and  parent 
are  by  God  considered  as  one.     The  political,  social  an^ 


INFANT   BAPTISM.  141 

moral  standing  of  parents  determines  that  of  their  chil- 
dren. Circumcision  did  not  make  these  infants  Jews,  but 
publicly  recognized  that  they  were  born  Jews  and  mem- 
bers of  God's  Church.  That  sacrament  was  the  seal  of 
the  righteousness  of  faith  (Rom.  4:11;  Col.  2  :  11), 
and  because  of  the  faith  of  Abraham  his  household 
were  circumcised  with  him  (Gen.  17  :  9-14,  23-27). 
Thus  also  when  a  proselyte  was  admitted  into  the 
Church,  all  his  were  welcomed  and  received  the  same 
seal. 

Under  the  gospel,  the  infants  of  believers  should  be 
baptized,  because — 

(a)  The  Church  is  one,  in  fact,  covenant,  design, 
membership,  terms  of  admission,  profession,  obligations 
and  privileges  (Gal.  3  :  8,  29 ;  Eom.  4:11;  Heb.  11  ; 
Deut.  30  :  6 ;  Col.  2  :  11,  12 ;  Gal.  3  :  28,  29). 

(b)  Under  the  gospel  there  is  an  enlargement  of  its 
membership  and  privileges  (Gen.  17:4;  Isa.  49  :  13-23  ; 
60  :  1-4;  Rom.  4  :  9  ;  11  :  18-24;  Eph.  2  :  11). 

(c)  There  is  no  intimation  that  children  are  to  be  ex- 
cluded. On  the  contrary,  their  membership  is  recognized 
by  Christ  in  his  treatment  of  them  (Matt.  18  :  2-6,  10), 
in  blessing  them  (Mark  10  :  16),  in  what  he  says  of 
them  and  of  his  kingdom  (Matt.  19  :  14 ;  Luke  18  :  16), 
and  in  his  charge  concerning  them  (John  21  :  15) ;  and  by 
the  apostles  in  declaring  that  they  were  included  in  the 
promise  of  the  Holy  Ghost  (Acts  2  :  38,  39),  in  identi- 
fying them  with  their  parents,  in  calling  them  "  holy,'' 
as  entitled  to  Christian  instruction  and  privileges  (Eph. 
6:1-4;  Col.  3  :  20  ;  1  Cor.  7  :  14),  and  in  baptizing 
them. 

(d)  Households  were  received  on  the  professed  faith 


142       THE   WESTMINSTER   SYSTEM    OF    DOCTRINE. 

of  the  head  thereof  (Acts  16  :  15,  3,3;  18  :  8;  1  Cor. 
1  :  16). 

(e)  Infants  need  and  can  receive  what  baptism  signifies 
-  -regeneration  and  sanctification  (Matt.  18  :  10-14 ;  1 
Sam.  1  :  28;  2  :  21,  26). 

(/)  Infant  baptism  was  practiced  by  the  early  Chris- 
tian Church,  and  has  been  by  the  vast  majority  of  God's 
people  in  all  ages. 

There  must  be  a  profession  of  faith.  Neither  under 
the  law  nor  the  gospel  was  this  made  by  sponsors  or  in 
the  name  of  the  children.  The  parents  profess  their  own 
faith,  promise  to  instruct  and  train  their  seed  in  it,  and 
claim  for  them  the  blessings  of  the  covenant.  The  ftiith 
of  either  or  both  of  the  parents  brings  the  children 
within  the  Church,  and  makes  them  federally  holy  and 
entitled  to  baptism  (1  Cor.  7  :  14). 

By  this  sacrament  infants  are  recognized  as  mem- 
bers of  the  Church,  and  as  having  a  right  to  all  its 
privileges,  as  soon  as  they  possess  the  qualifications 
attached  to  each.  They  must  profess  a  personal  faith 
and  have  offspring,  before  they  can  present  any  in  bap- 
tism. And  they  must  have  knowledge  to  discern  the 
Lord^s  body  before  they  can  come  to  the  Lord's  Supper. 

B.  The  Lord's  Supper.     Ques.  96,  97. 

Q.  96.    What  is  the  Lord's  Supper  ? 

A.  The  Loy^d's  Supper  is  a  sacrament,  ivherein,  by 
giving  and  receiving  bread  and  wine^  according  to  Christ's 
appointment,  his  death  is  shoiued  forth,  and  the  worthy  re- 
ceivers are,  not  aflcr  a  corporal  and  carnal  manner,  but 
by  faith,  made  'partakers  of  his  body  and  blood,  with  all 
his  benefits,  to  their  spiritual  nourishment  and  growth  in 
grace. 


THE  lord's  supper.  143 

The  Lord's  Supper  is  a  sacrament,  as  described  under 
Ques.  92.  It  is  called  in  Scripture — (1)  the  Lord's 
Supper  (1  Cor.  11  :  20) ;  (2)  the  Lord's  Table  (1  Cor. 

10  :  21);  (3)  the  communion  (1  Cor.  10  :  16);  (4)  the 
breaking  of  bread  (Acts  2  :  42) ;  and  (5)  the  cup  of 
blessing  (1  Cor.  10  :  16).  These  names  express  the 
character  of  the  ordinance.  So  do  the  terms  early  adopted 
by  the  Church — (1)  Eucharist,  thanksgiving  (see  Matt. 
26  :  27) ;  (2)  a  mystery,  possessing  hidden  meaning  (see 
C'Ol.  1  :  26)  ;  (3)  the  sacrament,  the  more  significant  and 
frequently  observed  (see  1  Cor.  11  :  26) ;  (4)  a  sacrifice — 
the  offering  of  Christ  for  us  once  for  all,  and  of  praise  to 
him  (see  Heb.  13:15);  (5)  a  love-feast,  with  Christ  and 
eacli  other  (see  1  Cor.  5  :  8).  The  Koman  Church  calls 
it  ''  the  Mass." 

It  was  closely  connected  with  the  Passover  (see  under 
Ques.  93) — (1)  In  its  institution.  "The  same  night  in 
which  he  was  betrayed  "  Jesus  merged  the  one  into  the 
other,  using  some  of  the  elements  on  the  paschal  table 
with  the  clearer  gospel  meaning  (Matt.  26  :  26  ;  1  Cor. 

11  :  23).  (2)  In  its  design — the  commemoration  of  the 
deliverance  from  Egypt  by  the  blood  of  the  lamb,  the 
remission  of  sin  by  the  blood  of  Christ.  (3)  The  one 
typical  and  prophetic,  and  the  other  memorial.  (4) 
Christ  is  our  Passover  (1  Cor.  5  :  7). 

The  elements  appointed  are — 

(1)  Bread,  which  in  Scripture  signifies  nourishment, 
that  which  sustains  and  develops  life  (Gen.  3:19;  Matt. 
6:11).  Christ  speaks  of  manna,  the  bread  from  heaven, 
to  show  its  origin  and  the  source  of  its  power  (John  6  :  50). 
He  says  that  his  body  thus  represented  not  only  sustains, 
but    imparts    spiritual    life   and    makes   it   everlasting 


144      THE   WESTMINSTER  SYSTEM   OF   DOCTRINE. 

(John  6  :  32-58).  The  unleavened  bread  of  the  Pass- 
over was  used  in  the  institution  of  this  sacrament,  but 
no  importance  was  attached  to  its  being  unleavened,  and 
therefore  the  apostles  and  the  Church  generally  have 
used  the  bread  which  is  ordinarily  eaten  at  meals. 

(2)  AYine,  which  is  the  symbol  of  joy.  It  was  so 
used  at  social  and  family  gatherings  (Jud.  9  :  13;  Job 
1  :  13 ;  John  2  :  3)  and  in  thank-offerings  (Ex.  29  :  40 ; 
Ps.  116  :  13).  It  is  also  used  to  indicate  sorrow  and 
suffering  (Jer.  25  :  15;  Isa.  51  :  17;  Rev.  14  :  10); 
because  it  represents  blood  shed,  either  vicariously — 
Christ's  death  in  our  stead,  or  personally — our  own  suf- 
ferings, judicial,  disciplinary  or  in  Christ's  service  (Matt. 
20  :  22).  In  the  Lord's  Supper  it  expresses  thanks- 
giving for  redemption.  The  wine  used  at  the  Passover 
and  by  Christ,  the  apostles,  the  early  Church  and  by  the 
vast  majority  of  Christians  in  all  ages  was  the  fermented 
juice  of  the  grape,  the  wine  of  the  New  Testament 
(Matt.  9  :  17;  John  2  :  3-10;  Rom.  14  :  21;  Eph. 
5  :  18 ;  1  Tim.  3  :  8 ;  5  :  23 ;  Tit.  2  :  3).  It  has  been  a 
question  whether  it  should  be  mixed  with  water  as  in 
the  Passover.  But  we  are  not  at  liberty  to  substitute 
any  other  liquid  for  wine  in  this  ordinance  (Matt. 
26:26-29). 

As  the  elements  signify  nourishment  and  rejoicing — 
the  effects  of  Christ's  redemption,  we  profess  to  feed  upon 
Christ  and  to  praise  him  for  our  salvation. 

The  actions  required  are — 

(1)  The  taking  the  elements,  bread  and  wine,  and 
blessing  them.  Jesus  took  and  blessed  or  gave  thanks 
(Matt.  26  :  26-28;  1  Cor.  11  :  23-29).  This  includes 
(a)  The  setting  them  apart  from  a  common  to  a  sacred 


THE   ACTIONS   IN   THE   LORD's   SUPPER.  145 

use  as  signs  of  the  body  and  blood  of  Christ.  This 
blessing  does  not  change  nor  add  to  the  nature  of  the 
elements,  as  that  uttered  at  meals  does  not  transform  the 
food  (Mark  8  :  6  ;  1  Tim.  4  :  4,  5).  (6)  Thanksgiving 
for  what  they  signify — the  accomplished  salvation  (1  Cor. 
10  :16,  17;  Gal.  3  :  1).  (c)  The  prayer  that  we  may 
partake  of  the  nourishment  and  joy  indicated  by  them 
(Zech.  12  :  10). 

(2)  The  breaking  of  the  bread  and  pouring  out  the 
wine.  The  former  is  always  distinctly  stated,  and  the 
latter  is  implied  (Matt.  26  :  26-28 ;  1  Cor.  11  :  23-29). 
These  actions  symbolize  the  manner  in  which  remission 
of  sins,  spiritual  life  and  nourishment  have  been  pro- 
cured— by  the  vicarious  sacrifice  of  the  Son  of  God. 
(See  each  record  of  the  sacrament.)  This  is  the  divine, 
perfect  and  only  plan  of  salvation. 

(3)  The  giving  and  receiving  the  elements.  "  Take, 
eat,"  "  Drink  ye  all  of  it."  Both  the  bread  and  the  wine 
are  to  be  distributed  to  each  and  all  of  the  communicants 
(John  6  :  51-56;  Matt.  26  :  26,  27;  1  Cor.  11  :  28). 
This  is  the  distinct  command  of  Christ.  Their  reception, 
in  the  hand  and  mouth,  signifies  our  voluntary  acceptance 
of  Christ's  salvation  by  faith,  the  confession  of  our  need 
of  it,  the  profession  of  entire  dependence  upon  Christ 
alone  for  pardon,  spiritual  life  and  growth,  and  our 
pledge  to  live  by  him  and  for  him.  As  we  all  partake 
of  the  same  bread  and  cup,  we  recognize  our  union  with 
each  other  in  the  Lord,  and  promise  mutual  love,  com- 
munion and  co-operation  in  Christ's  service  (1  Cor. 
10  :  16-22). 

(4)  The  singing  together  (Matt.  26  :  30).  This  ex- 
presses the  joy  we  have  experienced  in  our  union  with 

10 


146       THE   WESTMINSTEE   SYSTEM   OP   DOCTRINE. 

Christ  and  with  each  other  in  this  service,  in  receiving 
the  results  of  his  redemption  and  in  laboring  in  his 
cause. 

The  sacrament  sets  forth,  therefore,  not  Christ's  life, 
character,  teaching  or  example,  but  his  atoning  death  as 
the  most  important  thing  to  bc  remembered  and  l)y  which 
salvation  has  been  accomplished.  We  are  here  the 
passive  recipients  of  the  free  gift  of  God. 

The  efficacy  of  this  sacrament  has  been  considered 
under  Ques.  91,  and  is  indicated  by  the  whole  service. 
It  is  symbolical  and  memorial  of  the  finished  sacrifice 
of  Christ,  which  by  faith  we  remember,  and  in  which 
by  faith  we  are  ''  made  partakers  of  his  body  and  blood, 
with  all  his  benefits,  to  our  spiritual  nourishment  and 
growth  in  grace.'^ 

Q.  97.  What  is  required  to  the  ivorthy  receiving  of  the 
Lord^s  Supper? 

A.  It  is  required  of  them  that  icould  worthily  partake 
of  the  Lord^s  Supper,  that  they  examine  themselves  of  their 
knowledge  to  discern  the  Lord^s  body,  of  tlieir  faith  to  feed 
upon  him,  of  their  repentance,  love,  and  new  obedience ; 
lest  coming  unworthily^  they  eat  and  drink  judgment  to 
themselves. 

The  partaking  of  the  Lord's  Su])per  is  a  privilege  and 
a  duty,  which  belongs  to  those  who  are  members  of  the 
Church,  by  birth  or  by  profession  of  faith,  and  who 
have  been  recognized  as  such  by  baptism.  But  certain 
necessary  qualifications  are  required  of  those  who  wouki 
enjoy  this  privilege  and  worthily  partake  of  it. 

1st.  Those  required  by  the  Churcli..  The  power  of 
the  keys  belongs  to  the  Session,  which  is  composed  of  the 
pastor   and   the    ruling    elders — the    representatives    of 


147 

the  people  (Matt.  18  :  17,  18;  John  20  :  22,  23;  2 
Cor.  2  :  6-8).  They  have  do  power  to  decide  who  have 
been  regenerated  by  the  Holy  Ghost.  Their  responsi- 
bility is  limited  to  the  judging  whether  the  profession  of 
faith  be  intelligent  and  credible — worthy  of  belief,  and 
not  denied  by  the  outward  life. 

(A)  In  admitting  applicants  to  the  Lord's  Supper  the 
Session  requires — 

(1)  Knowledge  of  the  plan  of  salvation  :  (a)  of  their 
need  of  it  as  helpless  sinners ;  (6)  of  the  double  nature 
of  the  Redeemer;  (c)  of  the  object  and  effect  of  his 
death  ;  (d)  of  the  offer  of  pardon  as  a  free  gift. 

(2)  Profession  of  a  personal  faith  :  (a)  that  they  re- 
ceive him  as  their  Saviour ;  (6)  that  they  rest  upon  him 
alone  for  salvation ;  (c)  that  they  love  and  will  obey 
him. 

(3)  Ability  to  discern  the  Lord's  body,  which  in- 
cludes— (a)  the  understanding  the  nature  of  the  sacra- 
ment as  appointed  by  Christ,  symbolizing  the  benefits 
of  redemption  and  the  method  by  which  Christ  saves; 
(6)  the  recognizing  by  faith  in  the  signs  the  body  and 
blood  of  Christ ;  (c)  the  comprehending  that  the  efficacy 
is  due  to  the  Holy  Ghost. 

All  who  have  these  qualifications  should  be  admitted. 

(B)  At  the  administration  of  tlie  sacrament  the  pastor 
should  "  warn  the  profane,  the  ignorant  and  scandalous, 
and  those  that  secretly  indulge  themselves  in  any  known 
sin,  not  to  approach  the  holy  table"  (Directory  for 
Worship,  chap.  viii.  sect.  iv.).  Such  offenders  may  be 
unknown  to  the  Session  and  to  all,  except  to  God,  but 
they  are  disqualified,  and  should  be  warned  not  to  eat 
and  drink  judgment  to  themselves  (1  Cor.  11  :  29). 


148       THE    WESTMINSTER   SYSTEM   OF    DOCTRINE. 

(C)  When  any  commLmicaot  lives  inconsistently  with 
his  profession  of  faith,  the  Session  should  admonish  and 
warn  him,  and  if  necessary  should  by  regular  discipline 
suspend  him  from  the  sacrament,  until  he  give  satisfac- 
tory evidence  of  repentance  (Direct,  for  Worship,  chap. 
X.  sec.  ii. ;  Gal.  6  :  1 ;  1  Cor.  5:11;  Matt.  18  :  17). 

2d.  There  are  other  qualifications,  of  which  each  com- 
municant must  judge  for  himself.  They  concern  his 
own  spiritual  condition  and  his  relation  to  Christ. 
Before  coming  to  the-  sacrament  we  should  therefore 
examine  ourselves — 

(1)  "  Of  our  knowledge  to  discern  the  Lord's  body  " 
(1  Cor.  11  :28,  29); 

(2)  "  Of  our  faith  to  feed  upon  him  "  (John  6  :  50- 
58,  62-65) ; 

(3)  "Of  our  repentance ''  (Zech.  12  :  10;  Acts  2  :  38, 
46); 

(4)  "Of  our  love''  (John  21  :  15-17); 

(5)  "Of  our  new  obedience"  (1  Cor.  5:8;  11  :  18, 
19;  Matt.  5  :  23,  24). 

We  should  not  be  satisfied  with  the  existence  of  these 
graces,  but  seek  evidence  of  their  growth,  and  we  should 
come  to  the  sacrament  expecting  by  it  to  increase  in  them 
(Eph.  3  :  17-19  ;  Phil.  3  :  11-16). 

The  word  "  worthily "  does  not  mean  with  merit  or 
holiness,  but  in  a  fit  manner,  according  to  the  direction 
of  Christ,  with  repentance  for  siq  and  faith  in  him  for 
salvation. 

3d.  Prayer.  Ques.  98-107. 
.     Q.  98,  What  is  prayer  f 

A.  Prayer  is  an  offering  up  of  our  desires  unto  God, 
for   things  agreeable  to  his  will,  in  the  name  of  Christy 


PEAYER.  149 

with  confession  of  our  sins,  and  thankful  acknowledgment 
of  his  mercies. 

Full  and  free  communion  with  God  was  the  sum  of 
all  the  privileges  of  man  in  his  original  estate.  It  was 
forfeited  bj  the  fall.  It  was  restored  through  the  prom- 
ise and  accomplishment  of  salvation  by  Christ,  to  be  en- 
joyed by  us,  in  this  life  through  the  ordinances  and  by 
faith,  and  hereafter  .  perfectly  when  we  shall  be  with 
Christ  and  see  him  as  he  is.  In  the  word  he  speaks  to 
us,  in  the  sacraments  he  manifests  his  presence,  and  in 
prayer  we  converse  with  him. 

Prayer  can  be  offered  only  to  God.  We  are  so  di- 
rected in  the  First  Commandment.     (See  pp.  88,  89.) 

(1)  There  is  but  one  God,  and  prayer  is  an  act  of 
worship. 

(2)  We  can  have  spiritual  access  to  none  other,  because 
of  prohibition  and  in  fact.  Angels  are  sent  to  minister 
unto  us  (Ps.  91  :  11 ;  Heb.  1  :  14),  but  with  them  we 
have  no  communication ;  departed  saints  are  waiting  to 
receive  us  (Luke  16  :  9 ;  Rev.  6  :  9,  11),  but  they  can- 
not return  to  us  (2  Sam.  12  :  23;  Luke  16  :  27-31); 
devils  tempt  us  (Luke  22  :  31 ;  1  Pet.  5  :  8),  but 
their  presence  cannot  be  perceived,  and  all  pretended  or 
attempted  intercourse  with  them,  or  with  spirits  good  or 
bad,  is  strictly  forbidden  (Lev.  19  :  31 ;  1  Cor.  10  :  20). 

(3)  Christ,  who  is  God,  is  the  only  Intercessor,  by 
virtue  of  office  (Rom.  8  :  34;  Heb.  7  :  24,  25 ;  1  Tim. 
2  :  5)  and  as  possessing  merit  or  claim  for  the  blessings 
desired  (Heb.  7  :  25 ;  Eph.  4  :  8). 

(4)  God  alone  has  the  control  over  nature,  creatures, 
time  and  eternity,  and  the  gifts  of  the  Holy  Ghost.  He 
alone  can  preserve,  defend,  bless  with  temporal  favors,  and 


150      THE    WESTMINSTER   SYSTEM   OP   DOCTRINE. 

bestow  the  benefits  of  redemption  and  the  fullness  which 
is  in  Christ  (Col.  1:16;  Matt.  10  :  29,  30 ;  Eph.  3  :  14- 

19). 

Prayer  is  personal  communion.     We,  as  individuals 

or  as  a  body  of  persons,  speak  to  this  one  God.  And  as 
there  are  three  Persons  in  the  Godhead,  each  of  whom 
holds  special  relations  to  us,  we  pray  to  our  Father  in 
heaven  (Matt.  6  :  9),  we  draw  near  to  our  High  Priest 
(Heb.  10  :  21,  22),  and  we  invoke  the  Spirit's  guidance 
and  comfort  (2  Thess.  3  :  5).  And  these  severally  fulfill 
our  desires.  But,  being  one  God,  they  must  all  be  in- 
cluded in  every  act  of  worship.  We  can  come  to  the 
Father  only  by  the  Son  and  through  the  Spirit  (Eph. 
2  :  18).  The  Spirit  teaches  us  to  pray,  the  Son  indorses 
our  petitions  and  claims  his  merit,  and  the  Father  grants 
our  requests,  which  Christ  bestows  through  the  ministra- 
tions of  the  Spirit. 

Our  relation  to  God  in  prayer  is — 

(1)  Not  antagonistic.  We  do  not  come  as  enemies  to 
defy,  demand,  negotiate  or  complain. 

(2)  Nor  commercial,  as  strangers  to  obtain  on  some 
terms  the  supply  of  our  needs  from  God's  abundance, 
as  Joseph's  brethren  ^vent  to  him  for  corn  (Gen.  42  :  10), 
or  to  condition  services  or  offerings  on  the  granting 
of  our  requests,  as  did  Naaman  and  Simon  (2  Kings 
5:  5,  15;  Acts  8  :  18,  19). 

(3)  But  submissive.  We  come  in  harmony  with  God. 
There  can  be  no  change  in  his  character  or  will,  but  our 
rebellion  arid  indifference  are  overcome.  We  recognize 
his  authority,  ability  and  love.  We  hold  converse  witli 
him  on  his  gracious  terms.     This  submission  includes — 

(a)  A  '^confession  of  our  sins,"  as  to  their  guilt,  pol- 


RELATION  TO  GOD  IN  PRAYER.        151 

lution  aDcl  power  over  us  (Ps.  32  :  5,  6 ;  Luke  18  :  13), 
and  a  recoguitiou  of  his  readiness  to  forgive,  cleanse  and 
free  us  (1  John  1:9). 

(6)  A  "  thankful  acknowledgment  of  his  mercies  " — 
that  alt  his  dealings  have  been  mercies,  favors  to  the  ill- 
deserving  (Phil.  4:6;  Tit.  3  :  4-6). 

(c)  A  recognition  of  his  wisdom  and  of  our  ignorance 
as  to  our  needs.  We  make  known  our  requests,  but 
expect  him  to  do  wiser  and  better  than  we  can  ask 
(Jer.  9  :23,  24;  2  Cor.  12:8,  9). 

(cZ)  A  claim  for  his  love — that  he  will  sympathize  in 
all  our  experiences,  and  accomplish  our  real  good  (Luke 
11  :  13;  Rom.  8  :  28 ;  Heb.  4  :  15). 

(4)  And  familiar.  Personally,  we  have  no  more 
claim  than  the  prodigal  (Luke  15  :  21),  but  because  of 
the  Father's  love  and  our  rehition  to  Christ  by  faith,  we 
are  welcomed  and  may  with  all  boldness  ask  what  we 
will  (Rom.  8  :  14-17 ;  Gal.  4:7;  John  14  :  13,  14). 

'^  In  the  name  of  Christ  ^'  means  (a)  that  we  come  at 
his  invitation  ;  (6)  because  of  our  union  w^ith  him  we 
plead  his  merits  and  sufferings ;  (c)  being  sons  of  God 
in  him,  we  claim  his  love,  privileges  and  inheritance  as 
his  joint-heirs  (John  14  :  13,  14;  16  :  23,  24;  Eph. 
3  :  12). 

The  Spirit  is  called  our  Advocate,  "  who  intercedes 
fur  us"  (Rom.  8  :  26,  27),  and  we  "pray  in  the  Spirit'' 
(Eph.  6  :  18).     His  work  is  within  us,  and  consists  of — 

(1)  Convincing  us  of  our  needs  (Ps.  51  :  10,  11); 

(2)  Revealing  God's  attitude  (Isa.  30  :  18;  Ps.  65:2): 

(3)  Bringing  us  into  harmony  with  God  (Ps.  10  :  17  ; 
Zech.  12  :  10;  Eph.  2  :  18) ; 

(4)  Creating  within  us  proper  desires  (Rom.  8  :  26) ; 


152      THE    WESTMINSTER   SYSTEM    OF    DOCTRINE. 

(5)  Guiding  lis  iu  our  utterance  (Rom.  8  :  27). 
Prayer  should  be  offered  (1)  in  private  (Dan.  6  :  10 ; 
Matt.  6:6);  (2)  in  the  family  (Job  1:5;  Jer.  10  :  25) ; 

(3)  with  others  (Matt.  18  :  19,  20;  Acts  1  :  14);  and 

(4)  in    the   church    (Isa.  56  :  7;  Acts  2  :  42  ;    1   Cor. 
14  :  14-16). 

It  should  be — 

(1)  Personal  (Gen.  32  :  11 ;  Luke  18  :  13);  and 

(2)  Intercessory  (James  5  :  16  ;  Eph.  6  :  18).  This 
is  a  privilege  arising  from  (a)  God's  love  to  us  and 
others,  (b)  his  method  of  carrying  on  his  purpose  of 
salvation,  (c)  our  union  with  Christ,  and  (c/)  the  rela- 
tions which  we  sustain  to  others.  The  character  of  our 
intercessions  is  determined  by  our  special  relations  to 
those  for  whom  we  pray.  For  the  members  of  our 
families  we  plead  God^s  covenant.  For  his  ministers  and 
the  Church  we  urge  his  peculiar  love  and  promise.  For 
rulers  we  ask  his  guidance,  as  they  are  his  ordinances 
and  instruments.  For  our  enemies  we  pray  that  he  will 
change  their  hearts,  as  he  has  taught  us  to  forgive  them. 
And  for  all  men  we  intercede  because  they  need  salvation 
and  to  them  God  has  sent  his  gospel. 

We  may  not  pray  for  the  dead,  nor  for  those  who  are 
known  to  have  committed  the  unpardonable  sin  (Matt. 
12  :  31  ;  1  John  5  :  16). 

All  prayers  should  include  adoration,  thanksgiving, 
confession,  petition,  pleading  and  intercession.  (See 
Directory  for  Worship,  chap.  v.  sec.  ii.)  Yet  the  place, 
time  and  circumstances  must  determine  which  of  these 
should  be  expressed  or  emphasized.    • 

Prayer  may  be  offered  for  all  temporal  and  spiritual 
blessings.     We  are  limited  only  by  our  knowledge  and 


ANSWERS   TO    PKAYEE.  153 

desires,  and  by  God's  will  as  manifested  in  his  word  and 

providence.  .  ,        •  ^: 

We  should  persevere  in  prayer,  not  with  vam  repeti- 
tions   (Matt.  6  :  7),   but   with    increasing   importun.ty 
(Luke  18  :  1,  7 ;  1  Thess.  5  :  17).     For  prayer  ,s  de- 
lianed  not  only  to  affect  God,  but  also  to  affect  us      God  s 
delay  in  answering  is  often  (1)  to  develop  our  fa.th  un- 
der disappointments  ;  (2)  to  increase  our  apprec.afon  ot 
the  blessing,  and  our  craving  for  it-as  an  undeserved 
favcr  •  (.3)  to  prepare  us  for  its  proper  reception  and  use. 
The  efficacy  of  prayer,  as  of  all  the  ordinances,  depends 
upon  Christ,  and  not  upon  the  character  or  position  of  him 
who  engages  in  it.     Faith  must  be  exercised,  as  in  all 
the  means  of  grace.     Its  weakness  is  our  sin  and  shame 
and  mav  hamper  us  in  our  petitions  ;  but  its  degrees  and 
charactw-istics  do  not  affect  the  efficacy  of  our  prayer 
Neither  do  united  prayers  increase  the  power.     A  special 
blessing  is  pronounced  on  these,  because  they  unite  God  s 
children  in  sympathy,  worship  and  work,  and  encourage 
faith,  hope,  love  and  new  activity. 
The  answers  to  prayers  are— 

(1)  Direct,  without  our  personal  co-operation.  In  the 
scriptural  times  God  often  answered  by  miraculous  in- 
terpositions, but  more  frequently,  as  now  by  d.rechng 
the  operations  of  the  laws  of  nature  (Ex.  16  :  13  Acts 
27  •  24-44),  by  controlling  the  hearts  and  actions  of  men 
(Prov  21  :  1  ;  Dan.  4  :  35),  and  by  the  influences  of 
the  Spirit  (John  14  :  26  ;1  Cor.  12:  4). 

(2)  Indirect,  through  our  instrumentality.  Tne  bles»- 
•,ngs  desired  are  often  to  be  obtained  -'//'"-"f  /" 
ase  of  means.  This  is  according  to  God's  method  in 
providence  and  to  the  terms  of  his  covenant  of  grace. 


154       THE    WESTMINSTER   SYSTEM    OF    DOCTRINE. 

Bread  comes  through  labor  (Gen.  3  :  19  ;  2  Tliess.  3:10), 
and  conversion  and  sanctification  throus^h  the  teachino; 
of  the  truth  (Rom.  10  :  17;  John  17  :  19).  By  prayer 
we  invoke  God's  blessing  on  the  use  of  these  means. 

Miracles  were  usually  accomplished  through  prayer. 
They  have  been  confined  to  three  great  epochs  of  history. 
The  reasons  for  them  do  not  now  exist,  and  lying 
wonders  are  foretold  (Matt.  24  :  24 ;  2  Thess.  2  :  9). 
The  so-called  "  faith-cures,"  "  healing  by  prayer  and  lay- 
ing of  hands  "  and  ^'  modern  miracles ''  do  not  certify  to 
the  divine  commission  of  the  performer,  nor  prove  nor 
illustrate  his  doctrine,  and  cannot  therefore  be  classed 
with  scriptural  miracles. 

Q.  99.  What  rule  hath  God  given  for  our  direction  in 
prayer  ? 

A.  The  whole  word  of  God  is  of  use  to  direct  us  in 
prayer,  but  the  special  rule  of  direction  is  that  form  of 
prayer  which  Christ  taught  his  disciples,  coiamonly  call- 
ed, The  Lord's  Prayer. 

Prayer  is  converse  with  God,  and  before  we  can  com- 
mune with  him  we  must  know  his  nature  and  will,  our 
relations  to  him  and  our  characters  and  needs.  But  by 
sin  we  have  been  alienated  from  God,  our  minds  are 
darkened  and  our  consciences  seared,  so  that  we  cannot 
form  correct  conceptions  of  him  or  even  of  ourselves. 
The  word  of  God  reveals  all  his  perfections  and  our  pol- 
lutions, his  plan  of  salvation,  his  terms  of  communion, 
the  spirit  in  which  we  may  approach,  the  blessings  we 
need  and  his  -bounty,  the  plea  we  may  oflPer  and  the 
promises  by  which  he  encourages  us.  The  whole  word 
of  God  accomplishes  this.  The  three  great  divisions  of 
the  Old  Testament,  the  Law,  the  Psalms  and  the  Proph- 


SPECIAL    RULE    IX    PRAYER.  155 

ets  (Luke  24  :  44),  correspond  with  the  Gospel,  the 
Epistles  and  the  Revelation  of  the  New.  Each  of  these 
in  its  own  way  giv^es  the  information  needed,  narrates  the 
experiences  of  Christians  under  various  and  peculiar 
circumstances,  records  numerous  examples  of  accept- 
able prayer,  and  how  God  has  answered  (Gen.  18  :  23 
-33;  24  :  12-19;  Dan.  2  :  18,  19;  Acts  12  :  5,  7-11; 
James  5  :  17,  18). 

The  special  rule  of  direction  is  the  prayer  recorded  in 
Matt.  6  :  9-13  and  in  Luke  11  :  2-4.  It  is  commonly 
called  the  Lord's  Prayer,  because  Christ  taught  it  to  his 
disciples.  It  was  wonderfully  suited  to  their  use  in  the 
transition  state  between  the  Old  and  New  Dispensations, 
containing  no  direct  reference  to  Christ's  atonement,  not 
then  accomplished.  Yet,  when  interpreted  by  his  death 
and  resurrection,  it  expresses  the  highest  thoughts  and 
petitions  which  Christians  can  be  prompted  to  utter.  It 
is  wonderfully  simple  and  comprehensive  ;  a  child  can  in- 
telligently use  it,  and  even  the  inspired  Paul  has  no  as- 
piration which  is  not  included  therein.  Its  petitions  are 
really,  but  not  formally,  asked  in  the  name  and  for  the 
sake  of  Christ,  because  (1)  the  time  for  this  definite  plea 
had  not  yet  come  (John  16  :  24),  and  (2)  it  is  only  in 
Christ  and  with  him  that  Ave  can  say  "  Our  Father,"  and 
the  words  used  are  his  own,  in  wdiich  he  teaches  us  to 
pray  for  Avhat  he  has  procured  for  us. 

It  is  a  directory  for  worship  rather  than  a  form  of 
prayer.     This  is  evident  in — 

(1)  The  many  variations  in  the  prayer  as  given  in  the 
Sermon  on  the  Mount  and  as  repeated  when  the  disciples 
said,  ''  Lord,  teach  us  to  pray  "  (Matt.  6  :  10-13  ;  Luke 
11  :  1-4). 


166       THE    WESTMINSTER   SYSTEM    OF    DOCTEIXE. 

(2)  There  is  no  evidence  that  Christ,  the  apostles  or 
the  New  Testament  Church  at  any  time  used  this  prayer 
in  public  or  private  worship. 

(3)  No  form  of  prayer  is  recorded  in  the  Old  or  New 
Testament  as  enjoined,  recommended  or  used  by  God's 
people.  They  always  employed  their  own  words  as  their 
circumstances  and  needs  prompted. 

Yet  '^  it  may  be  used  as  a  prayer,  so  that  it  be  done  with 
understanding,  faith,  reverence,  and  other  graces  neces- 
sary to  the  right  performance  of  the  duty  of  prayer  " 
(Larger  Catechism,  Ques.  187),  and  vain  repetitions  of 
it  be  avoided  (Matt.  6  :  7). 

Neither  does  it  prescribe  the  order  of  the  petitions,  nor 
is  it  a  framework  in  which  our  desires  must  be  fitted. 
The  prayers  uttered  by  Christ  and  his  disciples  were  not 
according  to  the  order  here  given.  They  were  most  spon- 
taneous and  free  in  form  and  expression  (Jolm  11  :  41, 
42 ;  17 ;  Acts  1  :  24,  25  ;  4  :  24-30). 

Its  design  is  to  show  the  "  manner "  of  prayer,  in 
what  spirit,  in  what  relation  to  God .  and  his  Church, 
and  for  what  things  we  should  pray.  All  the  re- 
corded prayers  of  Christ,  his  apostles  and  the  early 
Church  were  in  accordance  with  the  directions  here 
given. 

Its  unity  is  twofold  : 

(1)  As  to  persons.  On  both  occasions  on  which 
Christ  gave  this  directory  special  reference  was  made  to 
individual  or  secret  prayer.  Yet  its  very  terms  imply  a 
conscious  unien  with  all  the  people  of  God  in  condition, 
need,  desires,  work  and  worship.  We  are  also  individ- 
ually and  collectively  identified  with  God  our  Father. 
We  are  the  subjects  of  Christ  in  his  kingdom,  and  the 


UNITY  OF   THE   LORD's   PRAYER.  157 

agents  through  whom  his  name  is  to  be  honored  and  his 
kingdom  advanced  by  the  Spirit. 

(2)  As  to  subject.  The  glory  of  God  in  the  salvation 
of  men.  This  is  the  one  purpose  of  God  in  creation, 
providence  and  redemption.  It  includes  all  his  gracious 
designs  for  man.  For  this  he  will  be  inquired  of  (Ezek. 
36  :  37),  and  in  its  accomplishment  he  will  use  us  as  means. 
"  Man's  chief  end  is  to  glorify  God  and  to  enjoy  him  for 
ever ;"  and  as  colaborers  with  him  in  this  work  ^^  we 
pray  that  he  would  enable  us  and  others  to  glorify  him  '^ 
— that  we,  sharing  in  the  work,  may  have  part  also  in 
the  glory.  There  can  be  no  higher  blessing,  and  it  in- 
cludes every  possible  temporal  and  spiritual  good. 

The  natural  divisions  of  the  Lord's  Prayer  are  those 
presented  in  Luther's  Catechism,  the  Heidelberg  and 
the  Westminster — the  preface,  petitions  and  the  con- 
clusion. 

1st.  The  preface:  invocation,  our  relation  to  God  and 
to  each  other. 

2d.  The  petitions  :  the  glory  of  God  in  salvation. 

(1)  As  regards  God. 

(a)  The  honoring  of  the  name — of  the  Father. 
(6)  The  establishment  of  the  kingdom — of  Christ, 
(c)  The  accomplishment  of  his  will — by  the  Spirit. 

(2)  As  regards  us,  who  as  colaborers  need — 

(a)  Bread — temporal  and  spiritual  nourishment. 
(6)  Forgiveness — from  God  and  to  others, 
(c)  Freedom — from  temptation  and  the    power  of 
the  devil. 
3d.  The  conclusion  :  ascription  of  all  glory  to  God,  in 
which  we  are  to  be  partakers. 
The  Lord's  Prayer.     Ques.  100-107. 


158       THE    WESTMINSTER    SYSTEM    OF    DOCTRINE. 

1st.  The  Preface  :  Invocation,  our  relation  to  God 
and  to  each  other. 

Q.  100.  What  doth  the  preface  of  the  LorcVs  Prayer 
teach  us  f 

A.  The  preface  of  tJte  Lord^s  Prayer,  which  is,  "  Our 
Father  which  art  in  heaven/^  teacheth  us  to  draw 
near  to  God  with  all  holy  reverence  and  confidence,  as  chil- 
dren to  a  father,  able  and  ready  to  help  us;  and  that  we 
should  pray  with  and  for  others. 

Prayer  is  addressed  to  God,  and  must  tlierefore  be  of- 
fered '^  with  due  apprehensions  of  liis  sovereign  power,  maj- 
esty and  gracious  condescension  "  (Larger  Catechism,  Ques. 
189).  This  reverence  is  greatly  increased  and  strangely 
modified  by  this  new  address  or  invocation.  We  rec- 
ognize his  immense  superiority.  He  is  in  heaven,  and 
we  are  on  earth,  with  all  that  these  terms  indicate  (Ps. 
11  :  4;  123  :  1  ;  Eccles.  5  :  2).  Yet  he  is  our  Father, 
reconciled  to  us,  loving  us,  delighting  to  commune  with 
us,  and  more  ready  to  give  than  we  arc  to  ask  (Luke 
11  :  13;  Rom.  8  :  15). 

He  is  ^^  our  Father,"  because — 

(1)  Of  his  own  will  he  has  made  us  sons  (John  1:12, 
13  ;  James  1  :  18). 

(2)  Of  our  union  with  Christ.  Out  of  Christ  we  were 
aliens  and  strangers  (Eph.  2  :  12;  Col.  1  :  21),  but  in 
him  the  sons  of  God  (Gal.  3  :  26  ;  4  :  5  ;  Eph.  1  :  5). 
Being  one  with  him,  we  hold  the  same  relation  to  his 
Father,  and  enjoy  the  same  privileges — sons,  lieirs,  co- 
heirs with  him  (John  20  :  17;  Rom.  8  :  17,  29  ;  Heb. 
2  :  11). 

(3)  This  and  all  prayers  are  by,  witli  and  througli  him 
as  our  intercessor  (Rom.  8  :  34 ;  Heb.  7  :  25 ;  9  :  24). 


"hallowed  be  thy  name/^  159 

(4)  Being  of  his  houseiiold,  we  are  identified  with  his 
name,  kingdom  and  will  (Matt.  9  :  15 ;  25  :  34;  Luke 
22  :  28,  29). 

(5)  We  are  also  united  with  all  the  children  of  God, 
and  we  must  not  only  love  them  as  such,  and  pray  for 
them,  but  also,  even  in  secret  prayer,  join  with  them  in 
their  desires  and  labors,  saying,  ''Our  Father  which  art 
in  heaven." 

2d.  The  Petitions.  Ques.  101-106. 

Of  these  there  are  six.  The  first  three  have  special 
reference  to  God,  and  the  last  three  to  us. 

(1)  As  REGARDS  GoD.  Ques.  101-103. 

The  first  petition  :  the  honoring  of  the  name 
— OF  the  Father. 

Q.  101.    What  do  ice  pray  for  in  the  first  petition  f 

A.  In  the  first  petition,  which  is,  "  Hallowed  be  thy 
NAME,"  ive  pray  that  God  would  enable  us  and  others  to 
glorify  him  in  all  that  whereby  he  maketh  himself  known, 
and  that  he  would  dispose  all  things  to  his  own  glory. 

The  ''  name  "  of  God  means  his  nature,  character  and 
relations  as  manifested  in  his  ordinances,  word,  work  and 
in  the  Person  of  Christ.  "  Hallowed  "  means  either  to 
render  or  set  apart  as  holy — which  in  this  case  is  impos- 
sible— or  to  make  known  the  holiness  which  already 
exists.  To  manifest  his  own  glory  is  the  one  purpose 
of  God  in  all  his  works  and  revelations,  and  to  glorify 
him  is  man's  chief  end. 

This  is  to  be  accomplished  by — 

(1)  The  vindication  of  God.  His  name  has  been 
blasphemed  (Ps.  74  :  18,  22  ;  Isa.  52  :  5  ;  Rom.  2  :  24), 
this  part  of  his  creation  defiled  with  sin  (Gen.  3  :  17; 
Rom.  8  :  20),  his  providence  denied  (Ps.  73  :  11 ;  2  Pet. 


160       THE   WESTMINSTER   SYSTEM   OF   DOCTRINE. 

3  :  4),  his  plan  of  salvation  ridiculed  (1  Cor.  1  :  23),  his 
Son  rejected  (Isa.  53  :  3  ;  Matt.  21  :  39 ;  Acts  3  :  13),  and 
his  Chnrch  persecuted  (Ps.  2:2;  Acts  8:1).  He  will 
vindicate  himself,  honor  his  Son  and  re-establish  and 
magnify  his  authority  (Ezek.  36  :  23 ;  John  5  :  23 ; 
Eph.  1  :  20,  23). 

(2)  The  manifestation  of  his  glory — (a)  in  the  plan  of 
salvation  (Rom.  16  :  25,  26);  (b)  in  the  Person  of  Christ 
(John  1  :  14 ;  Heb.  1  :  3) ;  and  (c)  in  the  characters  and 
lives  of  his  people  (Matt.  5:16;  1  Cor.  14  :  25). 

(3)  His  grace,  enabling  all  men  to  appreciate  his  glory 
and  render  to  him  the  honor  and  worship  which  are  his 
due  (Ps.  51  :  15  ;  123  :  1 ;  Eph.  3  :  16-21). 

The  SECOND  petition  :  the  establishment  of  the 

KINGDOM OF  ChRIST. 

Q.  102.    What  do  we  pray  for  in  the  second  petition  f 

A.  In  the  second  petition,  which  is,  "  Thy  kingdom 
COME,"  ive  pray  that  Satan's  kingdom  may  be  destroyed, 
and  that  the  kingdom  of  grace  may  be  advanced,  ourselves 
and  others  brought  into  it,  and .  kept  in  it,  OMd  that  the 
kingdom  of  gJory  may  be  hastened. 

The  kingdom  here  referred  to  is  not  his  dominion  as 
God  over  his  works  and  creatures,  but  that  described 
under  Ques.  26,  in  contradistinction  to  the  kiugdom  of 
Satan,  who  is  called  the  god  of  this  world,  and  whose 
power  is  to  be  destroyed  by  the  advance  of  the  kingdom 
of  God  (John  12  :  31 ;  2  Cor.  4:4). 

The  objects  of  this  kingdom  of  Christ  are — 

(1)  The  destruction  of  the  power  of  the  devil  (Rev. 
12  :  9,  10) ; 

(2)  The  deliverance  of  captives  (Luke  4  :  18) ; 

(3)  The   gathering   a   people   to   serve,    glorify    and 


161 

enjoy  Christ  (Acts  15  :  14;  Eph.  1  :  10;  1  Pet. 
2:9); 

(4)  The  making  his  Church  glorious,  including  Jews 
and  Gentiles,  extending  over  the  whole  earth  and  perfect 
in  holiness  (Mai.  1:11;  Rom.  10  :  12 ;  Eph.  5  :  26,  27). 

This  is  to  be  accomplished — 

(1)  Notwithstanding  the  great  wrath  of  Satan  (Rev. 
12  :  12). 

(2)  In  the  face  of  the  combined  opposition,  physical 
and  intellectual,  of  nations  and  men  (Ps.  2:1;  Acts  4  : 
24-30;  13:  8). 

(3)  By  spiritual  influences  (John  16  :  4-11  ;  2  Cor. 
10  :  4). 

The  coming  of  this  kingdom  is  not  its  commencement. 
The  kingdom  of  grace  began  with  the  first  promise  (Gen, 
3  :  15),  was  renewed  in  the  family  of  Abraham  (Gen. 
12  :  1-3),  was  made  a  power  among  the  nations  under 
Moses  (Ex.  3  :  6-10),  and  was  developed  as  spiritual 
and  universal  as  the  "  kingdom  of  heaven,"  by  Christ 
(Matt.  4  :  16,  17 ;  John  18  :  36,  37).  We  here  pray  for 
its  coming  w^ith  power  unto  every  creature  (Mark  9:1; 
Acts  1  :  8),  and  for  its  consummation  as  the  kingdom  of 
glory  (Matt.  25  :  34;  26  :  64;  Luke  22  :  16).  ^ 

The  third  petition  :  the  accomplishment  of  his 

WILL BY  THE  SpIRIT. 

Q.  103.    What  do  we  iwayfor  in  the  third  petition  f 

A.  In  the  third  ^petition,  ichich  is,  "  Thy  will  be  done 

on  earth  as  it  is  in  heaven,''  ice  pray  that  God  by  his 

grace  would  make  us  able  and  loilling  to  know,  obey,  and 

submit  to  his  ivill  in  all  things,  as  the  angels  do  in  heaven. 

The  "  w^ill  of  God ''  here  referred  to  is  not  his  will  in 

general,  nor  his  decretive  nor  his  providential  will  as  made 

11 


162       THE   WESTMINSTER   SYSTEM   OF   DOCTRINE. 

known  in  creationj  in  the  moral  law,  or  in  his  deal- 
ings with  men,  but  is  that  which  is  concerned  in  the  hal- 
lowing his  name  in  the  establishment  of  the  kingdom  of 
Christ,  and  which  is  accomplished  by  the  Holy  Ghost. 
In  the  second  petition  we  pray  for  the  external  develop- 
ment and  extension  of  the  Church,  and  in  this  third  for 
its  internal  growth. 
The  will  of  God  is— 

(1)  Concerning  his  Church,  that  it  should  be  (a)  spir- 
itual, not  a  mere  external  organization  (Eph.  1  :  10,  22, 
23) ;  (b)  pure  in  doctrine,  forbidding  false  teachers,  con- 
demning heresies  and  declaring  the  whole  counsel  of  God 
(Rev.  2  :  and  3  :) ;  (c)  loyal  to  Christ  (Acts  5  :  29-31 ; 
Eph.  4  :  15);  (d)  obedient  to  the  truth  (Gal.  5:7);  (e) 
abounding  in  the  gifts  of  the  Spirit  (Eph.  1  :  3;  3  :  16); 
(/)  zealous  in  Christ's  service  (Tit.  2  :  14). 

(2)  Concerning  each  Christian,  that  he  should  be  (a) 
conqueror  of  sin,  temptation  and  remaining  corruption 
(Matt.  5  :  48;  Col.  1  :  12;  1  Pet.  1  :  15)  ;  {b)  sancti- 
fied in  all  parts  of  his  nature  (1  Thess.  5  :  23);  (c)  fur- 
nished with  the  best  gifts  of  the  Spirit  (2  Tim.  3:  17); 
(cl)  eager  to  manifest  love  by  service  (John  14  :  15  ;  Acts 
9  :  6),  and  joyful  even  to  suffer  for  Christ's  sake  (Acts 
5:41;  2  Cor.  12  :  10;  Phil.  1  :  29). 

Christ  is  the  only  standard  after  which  we  are  fash- 
ioned by  the  Spirit.  Yet  the  kind  of  conformity  to  the 
will  of  God  to  be  wrought  in  the  Church,  and  in  us,  is  in- 
dicated in  the  obedience  of  the  holy  angels  and  of  the 
saints  in  glory — with  the  whole  heart,  untiring  and  un- 
ending. ''  Thy  will  be  done  in  earth  as  it  is  in  heaven  '' 
(Ps.  103  :  20-23  ;  Dan.  7  :  10). 

These  three  petitions,  therefore,  are  one — that  God  may 


"our  daily  bread."  163 

be   glorified   in  the   external  and  internal  advance  of 
Christ's  kingdom.     They  are  to  be  offered  through  all 
ages  until  every  knee  bows  to  the   name  of  Jesus  and 
every  soul  is  perfect  as  he  is  perfect. 
As  We  offer  them  in  prayer  we  ask — 

(1)  That  this  great  and  glorious  result  may  be  accom- 
plished ; 

(2)  That  we  ourselves  may  honor  God,  be  made  and 
kept  subjects  of  his  kingdom  and  entirely  conformed  to 
his  will ; 

(3)  That  w^e  may  be  colaborers  in  this  great  work, 
the  instruments  by  which  it  is  to  be  perfected.  Indeed, 
this  is  God's  plan.  It  is  the  work  which  is  committed 
to  us  by  Christ.  He  saves  by  the  saved.  The  Spirit  con- 
vinces and  sanctifies  only  as  we  teach  the  truth. 

The  responsibility  and  delight  of  this  service  remind 
us  of  our  insufficiency,  and  we  offer  the  remaining  three 
petitions  for  ourselves.  They  are  for  blessings — not  to 
enrich  us,  but  to  qualify  and  sustain  us  in  seeking  the 
glory  of  God  in  the  salvation  of  men. 

Our  first  need  is  strength. 

The  fourth  petition  :  temporal  and  spiritual 
nourishment. 

Q.  104.    What  do  ice  pray  for  in  the  fourth  petition  f 

A.  In  the  fourth  petition,  which  is,  "  Give  us  this 
DAY  OUR  DAILY  BREAD,"  IV e  pray  that  of  God^sfree  gift 
we  may  receive  a  competent  portion  of  the  good  things  of 
this  life,  and  enjoy  his  blessing  with  them. 

The  plural  "  us  "  and  "  our  "  is  used,  because  none  is 
alone  in  this  work.  We  have  common  needs,  mutual  re- 
sponsibilities and  sympathies. 

By  "  bread  "  is  meant — 


164       THE   WESTMINSTER   SYSTEM   OF   DOCTRINE. 

(1)  Not  merely  the  necessaries  of  life,  for  it  is  never 
so  used  in  Scripture. 

(2)  All  temporal  blessings.  The  only  limitation  is  our 
apprehension  of  what  is  needed  in  this  work  and  God's 
knowledge  of  what  will  promote  our  efficiency  (James 
4  :  15;  1  Tim.  4  :  4,  5). 

(3)  All  spiritual  favors.  For  here,  as  in  the  Lord's 
Supper,  "  bread  "  signifies  the  nourishment  which  Christ 
gives  by  the  Spirit  to  sustain  us  in  our  several  positions 
and  duties  in  the  Church  (Rom.  15  :  13  ;  Eph.  6  :  11, 12). 

Our  need  is  absolute  and  continuous.  And  we  can 
appropriate  only  small  portions,  and  at  intervals,  of  God's 
bounty.  '^Give  us  this  day  our  daily  bread,"  or  "Give 
us  day  by  day  our  daily  bread"  (Luke  11  :  3). 

It  is  the  gift  of  God,  undeserved  and  constant. 

Without  the  strength  which  it  affords  we  cannot  con- 
tinue in  life,  grow  in  grace,  resist  temptation  or  perform 
any  service  ;  but  with  it  we  can  do  all  things  (Ps.  19  :  13 ; 
John  15  :  5). 

Our  second  need  is  pardon. 

The  fifth  petition  :  forgiveness  from  God  and 
to  others. 

Q.  105.    What  do  we  pray  for  in  the  fifth  petition? 

A.  In  the  fifth  petition,  which  is,  "  And  forgive  us 
OUR  debts  as  we  forgive  our  debtors,"  we  pray  that 
God,  for  Christ^ s  sake,  ivould  freely  pardon  all  our  sins  ; 
which  we  are  the  rather  encouraged  to  ash,  because  by  his 
grace  we  are  enabled  from  the  heart  to  forgive  others. 

This  petition  is  closely  connected  with  the  preceding 
by  the  word  "  and,"  which  implies  either  that  forgive- 
ness is  as  essential  as  strength,  or  that  we  need  pardon  day 
by  day,  as  we  do  bread. 


"forgive  us  our  debts."  165 

We  have  been  taught,  under  Ques.  33,  how  God  can 
forgive  sins,  and  under  Ques.  85  how  we  may  obtain 
pardon — for  Christ's  sake  and  by  faith. 

We  here  plead  for  forgiveness,  because — 

(1)  We  are  under  the  chastisement,  pollution  and 
power  of  sin  (Ps.  130  :  3;  Heb.  12  :  8  ;  Rom.  6  :  16 ; 
7  :  24). 

(2)  We  are  unworthy  as  sinners  to  be  colaborers  with 
God(Isa.  6:5;  Matt.  3  :  11). 

(3)  We  are  disqualified  by  sin.  We  must  be  in  the 
kingdom  which  we  advance ;  we  must  testify  of  the 
grace  of  Christ  (2  Cor.  5  :  20),  and  by  our  experience 
of  its  power  influence  others  (1  Tim.  1:15). 

We  need  to  forgive  one  another,  because — 

(1)  Such  is  the  law  and  spirit  of  the  kingdom  (Matt. 
5  :44;  6  :  14 ;  18  :  21,  22). 

(2)  Being  all  united  to  Christ,  there  must  be  no 
variance  among  his  members  (1  Cor.  12  :  25,  27).  We 
are  constantly  giving  and  receiving  offence.  But  Christ 
has  forgiv^en  to  each  a  far  greater  debt,  and  commands 
us  to  love  one  another  (Matt.  18  :  27,  33-35). 

(3)  Colaborers  must  be  in  harmony  (1  Cor.  1:12, 13). 
"As  we  forgive  our  debtors ''  does  not  imply  that  our 

mutual  forgiveness  is  the  cause  or  the  ground  of  God's 
pardon :  it  is  the  effect  and  evidence  of  his  grace.  Nor 
is  it  the  measure  of  what  we  are  to  expect :  our  act  is 
often  partial  and  with  hesitation,  and  even  when  full  is 
imperfect;  but  God's  pardon  is  always  immediate  and 
perfect.  The  two  facts  are  intimately  connected — as  the 
one,  so  the  other.  If  God  has  forgiven,  we  must.  If 
we  forgive,  God  has  (1  John  1  :  9,  10 ;  3  :  14). 
Our  third  need  is  deliverance. 


166       THE   WESTMINSTER  SYSTEM   OF   DOCTRINE. 

The  SIXTH  petition  :  freedom  prom  tempt atio:n 

AND  THE  POWER  OF  THE  DEVIL. 

Q.   106.    What  do  loe  pray  for  in  the  sixth  petition  f 
A.  In  the  sixth  petition,  ivhich  is,  ^'And  lead  us  not 

INTO   TEMPTATION,   BUT   DELIVER   US   FROM   EVIL,''    tve 

jyray  that  God  looidd  cither  keep  us  from  being  tempted  to 
sin,  or  support  and  deliver  us  when  ive  are  tempted. 

This  petition  is  connected  by  "  and  ^'  with  the  pre- 
ceding. We  sin  constantly,  because  we  are  constantly 
tempted.  That  we  may  not  continue  to  offend  we  pray 
to  be  delivered  from  temptation. 

In  Scripture  ^' temptation  "  means— 

(1)  A  test.  Thus  God  tempts  us,  as  Abraham  (Gen. 
22  :  1),  to  demonstrate  our  character  and  strength  and 
to  develop  our  graces.  We,  conscious  of  our  weakness, 
shrink  from  these  disciplinary  trials,  and  pray  that  in 
them  we  may  not  fail  (Ex.  33  :  15;  Ps.  39  :  10-13; 
Luke  22  :  40). 

(2)  Enticement  to  sin.  Thus  we  are  tempted  by  the 
world,  the  flesh  and  the  devil  (Eph.  2:2;  James  1  :  14; 
1  Pet.  5:8);  our  communion  with  Christ  is  interrupted 
(1  Cor.  10  :  21) ;  our  attention  to  his  loving  commands 
is  distracted  (Luke  21  :  34);  our  efforts  to  advance  his 
kingdom  are  opposed  (Eph.  6:12);  and  we  are  induced 
to  bring  shame  and  damage  to  his  cause,  and  even  to  aid 
the  forces  arrayed  against  it  (2  Sam.  12  :  14;  Rom.  16:17, 
18).  Conscious  of  our  proneness  to  sin  and  of  the  fear- 
ful power  of  the  adversary,  "we  pray  that  God  would 
either  keep  uS  from  being  tempted  to  sin,  or  support 
and  deliver  us  when  we  are  tempted. '\ 

The  petition  implies,  for  our  encouragement — 

(1)  That  our  temptations  are  under  God's  control.     He 


"thine  is  the  glory  for  ever."         167 

determines,  according  to  our  ability  and  the  grace  to  be 
given,  when,  by  whom  and  to  what  degree  we  are  to 
be  tempted  (1  Cor.  10  :  13;  2  Cor.  12  :  9). 

(2)  He  is  with  us  in  them.  He  as  the  Captain  of  our 
salvation  ^'  leads  us  into ''  and  "  delivers  us  from  f  and 
he  intercedes  for  us  (Heb.  2  :  10,  18 ;  Luke  22  :  32). 

(3)  The  result  is  certain.  Satan  shall  be  put  under 
our  feet  (Rom.  16  :  20),  his  kingdom  shall  be  destroy- 
ed (Rev.  20  :  2,  3,  9, 10),  and  his  temptations  only  hasten 
on  this  glorious  victory  in  us  and  in  the  world  (1  Pet. 
1  :  6,  7;  Acts  4  :  26-30). 

These  three  petitions  include  all  that  we  need.  We 
are  confident  that  we  shall  be  untrammeled  and  thorough- 
ly furnished  in  our  efforts  to  glorify  God  in  the  estab- 
lishment of  Christ's  kingdom,  because  this  is  his  purpose 
and  work. 

3d.  The  Conclusion  :  ascription  of  all  glory 
TO  God. 

Q.  107.  What  doth  the  conclusion  of  the  Lord's  Prayer 
teach  us  f 

A.  The  conclusion  of  the  Lord's  Prayer,  which  is, 
"  For  thine  is  the  kingdom,  and  the  power  and 
THE  glory  for  EVER.  Amen,"  tsacheth  us  to  take  our 
encouragement  in  prayer  from  God  only,  and  in  our  prayers 
to  praise  him;  ascribing  kingdom,  power,  and  glory  to 
him;  and  in  testimony  of  our  desire  and  assurance  to  he 
heard,  we  say,  Amen. 

This  conclusion  is  omitted  in  the  Revised  Version  of 
the  New  Testament,  although  it  is  found  in  many,  and 
some  ancient,  authorities.  It  is  certainly  of  great 
antiquity,  and  is  very  appropriate  and  scriptural.  "  Thine, 
O  Lord,  is  the  greatness,  and  the  power,  and  the  glory, 


168       THE   WESTMINSTER  SYSTEM    OF   DOCTRINE. 

and  the  victory,  and  the  majesty'^  (1  Chron.  29  :  11  ; 
1  Tim.  1  :  17;  Rev.  5  :  13). 
It  may  be  regarded  as — 

(1)  The  summary  of  the  prayer,  the  one  desire  ex- 
pressed in  its  six  petitions. 

(2)  The  pleas  urged  for  these  requests.  God  is  the 
only  one  who  can  fulfill  them.  The  kingdom  is  his  own 
(1  Chron.  29  :  11 ;  John  18  :  36).  All  power  is  in  his 
hands  (Matt.  28  :  18),  and  the  object  to  be  accomplish- 
ed is  his  glory  (Rom.  9  :  23;  11  :  36). 

(3)  The  ascription  of  unceasing  praise  from  the  chil- 
dren of  the  kingdom,  as  we  sing  on  our  prilgrimage  and 
under  every  discouragement,  as  we  labor  and  fight  for 
the  advance  of  the  Church,  and  as  we  shall  hail  Christ 
when  he  comes  in  great  power  and  glory,  King  of  kings 
and  Lord  of  lords,  and  when  we  shall  reign  with  him 
for  ever  and  ever.     Amen  and  amen. 

Thus  concludes  the  Catechism.  Having  completed  the 
whole  circle  of  theology,  it  brings  us  back  to  the  point 
from  which  we  started,  as  we  pray  that  in  us  may  be 
accomplished  man's  chief  end,  which  is  '^  to  glorify  God 
and  to  enjoy  him  for  ever.'' 

"  The  grace  of  the  Lord  Jesus  Christ,  and  the  love  of 
God,  and  the  communion  of  the  Holy  Ghost  be  with  us 
all.     Amen." 


QUESTIONS  ON  PAET  L 


I.  INTKODUCTION. 

1.  What  knowledge  was  required  by  the  early  Church  of  candi- 
dates for  baptism  ? 

2.  What  catechisms  were  prepared  at  the  time  of  the  Keforma- 
tion? 

3.  On  what  general  plan  were  they  arranged  ? 

4.  How  does  the  Westminster   Catechism  compare  with  them  ? 

5.  What  are  its  general  divisions  ? 

6.  What  does  natural  religion  teach  of  God  and  man? 

7.  What  is  revealed  religion  ? 

8.  In  what  sense  is  man  a  religious  being? 

9.  What  are  the  two  great  corner-stones  of  theology  ? 

10.  What  is  God's  purpose  in  his  works? 

11.  What  is  man's  chief  end  ? 

II.  THE  WOKD  OF  GOD. 

1.  What  is  the  word  of  God? 

2.  What  is  the  canon  of  Scripture? 

3.  How  can  the   books  of  the  Old   Testament  be  proved  to  be 
genuine  ? 

4.  How  can  those  of  the  New  Testament  ? 

5.  What  is  revelation  ? 

6.  What  is  inspiration  ? 

7.  How  far  does  it  extend  ? 

8.  How  did  the  ancient  catechisms  present  the  knowledge  of  God? 

9.  What  is  the  creed  called  the  Apostles'? 

10.  What  is  Hades  ? 

11.  In  what  order  are  the  doctrines  concerning  God  presented  in 
the  Westminster  Catechism? 

III.  THE  BEING  OF  GOD. 

1.  What  is  God? 

2.  What  is  the  spirituality  of  God  ? 

3.  What  are  his  attributes  ? 

4.  In  what  respect  is  God  infiiiite,  eternal  and  unchangeable  ? 

169 


170  QUESTIONS   ON   PART   I. 

5.  Prove  tlie  unity  of  God. 

6.  What  is  meant  by  the  Trinity? 

7.  What  is  a  person  ? 

8.  Prove  the  deity  of  the  Son. 

9.  Prove  that  the  Holy  Gliost  is  a  distinct  Person. 

10.  Prove  that  he  is  God. 

11.  Wliat  are  the  mutual  relations  of  these  Persons? 

12.  How  do  they  co-operate  in  creation  and  redemption? 

13.  What  is  the  peculiarity  of  the  Nicene  Creed? 

IV.  THE  DECREES  OF  GOD. 

1.  What  is  meant  by  the  plan  of  God  ? 

2.  What  is  its  unity  ? 

3.  What  are  the  decrees  of  God  ? 

4.  What  is  foreknowledge  ? 

5.  What  is  foreordi nation  ? 

6.  What  is  the  sovereignty  of  God's  plan? 

7.  What  is  its  purpose  ? 

8.  How  is  it  universal  ? 

9.  What  is  election  ? 

10.  How  are  men  responsible  for  rejecting  salvation? 

11.  Why  should  sinners  be  punished  ? 

V.  CREATION. 

1.  What  is  immediate  creation? 

2.  What  is  mediate  creation  ?  ' 

3.  What  were  the  days  of  creation  ? 

4.  How  did  God  rest  on  the  seventh  day  ? 

5.  In  how  many  states  has  man  existed  ? 

6.  How  did  these  differ? 

7.  How  does  evolution  differ  from  the  Bible  doctrine  ? 

8.  How  can  it  be  proved  that  man  was  created  holy  ? 

9.  In  what  did  likeness  to  God  consist  ? 

VI.  PROVIDENCE. 

1.  What  does  providence  include? 

2.  In  what  thuee  ways  is  it  exercised  ? 

3.  What  is  the  unity  of  providence  ? 
.  4.  What  is  preservation  ? 

5.  How  is  God's  government  carried  on  ? 
0,  How  is  it  related  to  his  nature  ? 


QUESTIONS   ON    PAKT   I.  171 

7.  How  is  it  consistent  with  the  nature  of  creatures  ? 

8.  What  is  the  object  of  providence  ? 

9.  What  is  a  covenant? 

10.  What  was  the  covenant  of  life  ? 

11.  Why  was  it  called  the  covenant  of  works  ? 

12.  What  was  the  test  of  obedience  ? 

13.  What  was  its  seal  ? 

14.  What  are  the  seals  of  the  other  covenants  ? 

VII.  THE  FALL  OF  MAN. 

1.  What  was  the  origin  of  sin  ? 

2.  How  has  the  law  of  God  been  revealed  ? 

3.  What  is  the  difference  between  holiness  and  sin  ? 

4.  What  does  sin  involve? 

5.  How  was  man  led  into  the  first  sin  ? 

6.  What  was  Adam's  relation  to  his  race? 

7.  Show  that  his  headship  was  natural  and  federal. 

8.  What  probation  did  angels  have  ? 

9.  What  is  the  advantage  of  federal  headship  ? 

10.  How  is  this  representative  principle  taught? 

11.  How  does  it  secure  salvation? 

VIII.  THE  CONSEQUENCES  OF  SIN. 

1.  What  is  inherited  depravity  ? 

2.  Prove  that  depravity  is  inherited. 

3.  In  what  does  original  sin  consist  ? 

4.  What  parts  of  our  nature  does  it  affect? 

5.  How  does  sin  alienate  from  God? 

6.  What  is  death  ? 

7.  How  does  penalty  differ  from  calamity? 

8.  How  do  these  differ  from  chastisements  ? 

9.  Why  must  the  penalty  be  inflicted  ? 
10.  How  long  does  it  last  ? 

IX.  THE  PLAN  OF  EEDEMPTION. 

1.  What  was  God's  motive  in  the  plan  of  redemption? 

2.  What  relation  had  this  plan  to  justice? 

3.  How  was  it  of  grace  ? 

4.  Who  are  the  subjects  of  redemption  ? 

5.  What  is  said  of  the  number  of  the  elect  ? 

6.  How  are  all  cagj}  included  in  redemption  ? 


172  QUESTIONS   ON   PART   I. 

7.  How  does  God  deal  with  the  elect? 

8.  For  wliat  are  the  non-elect  punished  ? 

9.  What  is  the  covenant  of  redemption  ? 

10.  What  parts  did  the  Father,  Son  and  Holy  Ghost  take  ? 

11.  What  is  the  covenant  of  grace  ? 

12.  What  is  a  mediator  ? 

13.  What  is  a  surety  ? 

14.  In  what  sense  is  faith  the  condition  ? 

X.  THE  REDEEMEK. 

1.  What  is  meant  by  the  incarnation  of  Christ  ? 

2.  Of  wliat  did  his  human  nature  consist? 

3.  Is  the  personality  of  Christ  in  his  divine  or  human  nature? 

4.  What  is  meant  by  Person  ? 

5.  How  long  is  this  union  of  two  natures  to  continue  in  him  ? 

6.  What  relation  to  each  other  have  these  tv/o  natures  in  him  ? 

7.  What  change  took  place  at  the  death  of  Christ  ? 

8.  How  is  Christ  present  in  heaven  ? 
9.,  How  is  he  present  with  us  ? 

10.  Why  do  the  Scriptures  speak  of  the  "  blood  of  God  "  and  "  the 
Lord  of  glory  crucified  "  ? 

XI.  MEDIATOR-PROPHET, 

1.  What  is  office? 

2.  How  is  the  office  of  Mediator  one  ? 

3.  How  is  it  threefold  ? 

4.  Why  must  he  be  God? 

5.  Why  must  he  be  man  ? 

6.  What  is  a  prophet? 

7.  How  is  Christ  a  Prophet  mediately  and  immediately  ? 

8.  How  does  he  work  externally  and  internally? 

9.  What  is  illumination  ? 

10.  In  what  sense  is  Christ  the  Prophet  ? 

XII.  MEDIATOR-PRIEST. 

1.  What  is  a  priest? 

2.  Prove  that  Christ  was  a  Priest. 

3.  How  did  he  differ  from  Aaron  and  his  sons? 

4.  What  was  the  meaning  of  the  bloody  sacrifices  ? 

5.  Why  must  the  victim  be  perfect  ? 

6.  How  was  it  regarded  after  the  imposition  of  hands? 


QUESTIONS   ON   PAKT   I.  173 

7.  Why  was  it  slain? 

8.  What  victim  did  Christ  offer  ? 

9.  How  was  the  justice  of  God  satisfied? 

10.  What  is  intercession  ? 

11.  What  does  Christ's  intercession  accomplish? 

XIII.  MEDIATOR-KING. 

1.  How  does  Christ's  kingship  differ  from  his  authority  as  God? 

2.  Over  whom  is  he  King? 

3.  How  does  he  exercise  this  office? 

4.  What  is  his  Church  ? 

5.  How  does  he  rule  his  people  ? 

6.  How  does  he  exercise  his  authority  over  others? 

7.  How  over  material  things  ? 

8.  What  is  his  kingdom  of  power? 

9.  What  is  his  kingdom  of  grace? 

10.  What  is  his  kingdom  of  glory  ? 

XIV.  MEDIATOR'S  HUMILIATION. 

1.  When  did  Christ's  humiliation  begin  and  end  ? 

2.  How  was  his  birth  humiliation  ? 

3.  How  was  his  obligation  to  law? 

4.  In  what  respect  was  he  made  under  the  law? 

5.  How  were  his  life,  death  and  burial  humiliation? 

6.  What  penalty  did  he  endure? 

7.  What  were  the  incidents  and  culmination  of  it  ? 

8.  What  do  "Hades"  and  "Sheol"  mean? 

9.  What  is  "Paradise"? 

10.  What  is  heaven? 

XV.  MEDIATOR'S  EXALTATION. 

1.  When  did  Christ's  exaltation  begin? 

2.  How  can  his  resurrection  be  proved  ? 

3.  Why  is  it  important  ? 

4.  How  did  Christ  ascend  ?  and  why  ? 

5.  What  does  his  session  in  heaven  denote? 

6.  What  is  he  doing  there  ? 

7.  When  will  he  judge  the  world? 

8.  What  is  the  general  judgment? 

9.  Who  and  what  shall  be  judged  ? 

10.  What  books  shall  be  opened? 


174  QUESTIONS   ON    PART   I. 

11.  What  final  sentences  will  Christ  pronounce  ? 

12.  How  shall  the  degrees   of  blessedness  and  misery  be  appor- 
tioned ? 

XVI.  APPLICATION  OF  EEDEMPTION. 

1.  By  whom  is  redemption  applied? 

2.  What  is  man's  state  by  nature  ? 

3.  Why  is  this  necessary  ? 

4.  What  is  the  first  act  of  the  Spirit? 

5.  In  this  application  what  is  the  order  of  the  soul's  experiences  ? 

6.  Why  is  the  Spirit  called  "  the  Lord  and  Giver  of  life  "  ? 

7.  Why  is  he  called  "Advocate  "  ? 

8.  From  whom  is  the  Spirit  sent  ? 

9.  What  operations  are  referred  to  him  ? 
10.  What  is  the  completion  of  his  work? 

XVII.  VOCATION. 

1.  What  is  the  outward  call  ? 

2.  Show  that  it  is  necessary  for  salvation. 

3.  In  what  does  it  consist  ? 

4.  Who  are  so  called  ?  and  why  ? 

5.  What  is  the  inward  call  ? 

6.  Show  that  it  is  distinct  from  the  outward. 

7.  Why  is  it  necessary  for  salvation  ? 

8.  What  is  it  called  ? 

9.  How  are  its  subjects  described  ? 

XVIII.  REGENEEATION. 

1.  What  moral  influences  of  tlie  Spirit  are  felt  by  all  men  ? 

2.  What  is  effectual  calling  ? 

3.  What  does  it  accomplish? 

4.  What  is  regeneration  ? 

5.  What  is  conversion? 

6.  How  far  are  we  conscious  of  these  ? 

7.  By  whom  is  regeneration  effected  ? 

8.  What  part  of  our  nature  is  affected  by  it  ? 

9.  How  are  the  results  of  this  change  continued  ? 
10.  How  does  regeneration  differ  from  sanctification? 

XIX.  JUSTIFICATION. 

1.  What  is  justification  ? 

2.  Show  that  it  is  an  "act,"'  g-nd  rjQt  a  work. 


QUESTIONS   ON    PART   I.  175 

3.  How  is  it  a  judicial  act? 

4.  How  are  tlie  claims  of  the  law  satisfied  ? 

5.  How  does  justification  diflTer  from  pardon  ? 

6.  How  does  justification  make  us  righteous? 

7.  What  righteousness  of  Christ  is  made  ours? 

8.  What  is  imputation  of  sin  ? 

9.  What  is  imputation  of  Christ's  righteousness  ? 

10.  To  whom  is  it  imputed? 

11.  How  does  faith  act  in  justification  ? 

12.  Show  that  justification  is  "  free  grace." 

XX.  ADOPTION. 

1.  What  is  adoption? 

2.  By  what  means  are  we  united  to  Christ  ? 

3.  What  is  the  difference  between  adoption  and  regeneration 

4.  How  does  adoption  differ  from  justification? 

5.  How  is  justification  distinguished  from  sanctification? 

6.  What  is  the  influence  of  faith  in  adoption  ? 

7.  Wliat  is  sonship  ? 

8.  What  privileges  belong  to  sons  ? 

9.  Upon  what  does  sonship  depend  ? 
10.  How  long  does  it  continue  ? 

XXI.  SANCTIFICATION. 

1.  What  is  sanctification  ? 

2.  In  what  two  senses  is  "sanctify"  used? 

3.  What  are  the  inward  means  of  sanctification  ? 

4.  What  are  the  outward  means  ? 

5.  Sliow  that  sanctification  is  a  work. 

6.  How  does  the  Spirit  accomplish  iliis  work  ? 

7.  How  do  we  co-operate  with  the  S[)iiit? 

8.  What  is  meant  by  "  common  grace  "  ? 

9.  What  are  the  negative  and  positive  fruits  of  sanctification? 

10.  What  part  of  our  nature  is  aflfected  by  this  work? 

11.  When  is  perfect  sanctification  attained  ? 

12.  What  is  the  standard  of  Christian  holiness? 

XXII.  BENEFITS  IN  THIS  LIFE. 

1.  What  does  faith  involve? 

2.  What  is  the  diflference  between  faith  and  hope? 

3.  How  does  assurance  of  faith  differ  from  that  of  hope  ? 


176  QUESTIONS   ON   PART  I. 

4.  Show  that  this  assurance  is  our  privilege. 

5.  What  is  "peace  of  conscience"  ? 

6.  Upon  what  does  it  depend  ? 

7.  What  is  "joy  in  the  Holy  Ghost"? 

8.  How  is  it  promoted  ? 

9.  What  is  "  increase  of  grace"  ? 

10.  How  is  it  secured? 

11.  What  is  "perseverance  of  the  saints"? 

12.  How  is  it  secured? 

13.  How,  then,  do  Christians  fall  into  sin? 

14.  What  are  the  effects  of  such  falls? 

15.  Why  are  they  not  fatal  ? 

XXIII.  BENEFITS  AT  DEATH 

1.  What  is  death? 

2.  How  did  death  affect  Christ? 

3.  What  change  takes  place  in  the  souls  of  believcia  ut  death? 

4.  How  is  it  accomplished  ? 

5  Where  do  our  souls  go  at  death  ? 

6.  Describe  the  intermediate  state. 

7.  What  and  where  is  heaven  ? 

8.  In  what  does  its  happiness  consist  ? 

9.  What  becomes  of  the  body  ? 

10.  What  relation  does  it  sustain  after  death  to  Christ  and  to  us  ? 

XXIV.  BENEFITS  AT  THE  EESUKEECTION. 

1.  What  is  the  resurrection? 

2.  What  will  be  the  order  of  events  at  the  last  day  ? 

3.  Who  shall  be  raised  ? 

4.  With  what  bodies  ? 

5.  In  what  respect  will  they  be  changed? 

6.  What  is  a  spiritual  body  ? 

7.  Who  will  be  the  final  Judge? 

8.  Who  will  be  judged? 

9.  Concerning  what  will  they  be  judged? 

10.  What  will  be  the  ground  of  acquittal  ? 

11.  How  will  the  sentences  be  apportioned?    , 

12.  What  will  be  the  portion  of  believers? 


QUESTIONS  ON  PART  II. 


I.  THE  LAW  OF  GOD. 

1.  What  is  duty  ? 

2.  Upon  what  does  it  depend  ? 

3.  Why  is  duty  unchangeable? 

4.  How  has  God  made  known  his  will? 

5.  Why  'is  this  will  called  the  moral  law? 

6.  Show  that  the  word  is  the  only  rule  to  direct  us. 

7.  How  was  the  moral  law  revealed  to  Adam  ? 

8.  How  was  it  taught  by  Moses  ? 

9.  How  did  it  differ  from  the  judicial  and  ceremonial  codes? 

10.  What  relation  did  it  hold  to  them  ? 

11.  How  did  it  differ  from  natural  laws? 

II.  THE  TEN  COMMANDMENTS. 

1.  What  is  the  sum  of  the  moral  law? 

2.  In  what  form  was  this  given  ? 

3.  How  is  the  moral  law  comprehended  in  the  ten  commandments? 

4.  What  is  the  sum  of  the  ten  commandments? 

5.  What  is  the  preface  of  the  ten  commandments  ? 

6.  How  does  God's  nature  require  our  obedience  ? 

7.  How  do  his  relations  to  us? 

8.  How  do  his  dealings  ? 

9.  Why  is  the  singular  used  throughout  the  commandments? 
10.  By  what  rules  should  the  Decalogue  be  interpreted  ? 

III.  THE  FIRST  COMMANDMENT. 

1.  How  is  the  moral  law  divided  ? 

2.  How  are  the  commandments  divided  ? 

3.  What  does  the  first  table  teach  ? 

4.  What  is  the  first  commandment  ? 

5.  How  does  it  include  the  whole  Decalogue? 

6.  What  do  the  prohibitions  include? 

7.  Why  are  we  to  worship  God  only  ? 

8.  How  is  God  to  be  worshiped  ? 

.12  177 


178  QUESTIONS   ON   PART  II. 

9.  What  is  idolatry  ? 

10.  Why  is  communication  witli  angels  and  spirits  forbidden? 

11.  What  is  meant  by  *'  before  me"  ? 

IV.  THE  SECOND  AND  THIRD  COMMANDMENTS. 

1.  What  kind  of  worship  must  be  rendered  ? 

2.  What  form  was  given  in  the  Old  Testament? 

3.  How  does  that  of  tlie  New  Testament  differ? 

4.  Is  a  return  to  ceremonial  services  lawful  ? 

5.  How  is  this  commandment  enforced  ? 

6.  What  does  "  name"  express? 

7.  What  does  "in  vain"  mean? 

8.  When  are  oaths  lawful  ? 

9.  How  do  oaths  and  vows  differ? 

10.  When  are  they  not  binding? 

11.  What  is  here  forbidden? 

12.  How  is  the  third  commandment  enforced? 

V.  THE  FOURTH  COMMANDMENT. 

1.  Why  is  one  day  in  seven  to  be  observed  as  a  sabbath  ? 

2.  Prove  it  is  still  obligatory. 

3.  How  is  it  to  be  sanctified  ? 

4.  What  day  is  to  be  observed  ? 

5.  Prove  that  the  first  day  is  now  the  Sabbath. 

6.  By  what  authority  was  tlie  cliange  made  ? 

7.  What  labor  on  the  Sabbath  is  lawful? 

8.  What  is  the  chief  object  of  the  Sabl)at]i  ? 

9.  What  other  times  for  worship  are  required  ? 

10.  What  reasons  are  annexed  to  this  commandment? 

VI.  THE  FIFTH  COMMANDMENT. 

1.  How  is  the  fifth  commandment  related  to  the  two  tables? 

2.  How  may  the  second  table  be  divided  ? 

3.  What  is  the  design  of  human  relationships  ? 

4.  In  what  sense  are  they  divine? 

5.  Why  is  the  filial  relation  specified  ? 

6.  What  are  personal  relations? 

7.  What  are  social  relations  ? 

8.  How  are  human  laws  to  be  obeyed  ?  ' 

9.  How  did  Christ  interpret  this  commandment? 
10.  What  is  its  promise  ? 


QUESTIOKS   ON   PART   II.  179 

VII.  THE  SIXTH  COMMANDMENT. 

1.  Why  should  we  guard  the  life  of  the  body? 

2.  How  should  it  be  preserved  ? 

3.  To  what  extent  may  we  defend  ourselves  and  others  ? 

4.  When  is  war  justifiable? 

5.  What  occupations  are  here  forbidden  ? 

6.  What  habits  are  forbidden  ? 

7.  How  did  Christ  interpret  this  law  ? 

8.  Show  that  dueling,  child-murder,  suicide  and  lynch  law  are  sins, 

9.  Why  should  capital  punishment  be  inflicted  ? 
10.  What  reference  has  this  law  to  the  soul? 

VIII.  THE  SEVENTH  COMMANDMENT. 

1.  Why  should  personal  purity  be  guarded? 

2.  Show  the  peculiar  heinousness  of  adultery. 

3.  How  does  Christ  interpret  this  commandment? 

4.  How  is  the  sin  to  be  avoided  ? 

5.  How  is  celibacy  to  be  regarded  ? 

6.  Under  what  circumstances  is  it  commended  ? 

7.  What  is  the  true  idea  of  marriage? 

8.  How  is  polygamy  presented  in  Scriptures? 

9.  What  marriages  are  prohibited,  and  why? 
10.  When  is  divorce  justifiable? 

IX.  THE  EIGHTH  COMMANDMENT. 

1.  Prove  that  the  right  to  property  is  from  God  ? 

2.  AVhat  is  the  province  of  civil  law  as  to  property  ? 

3.  How  may  property  be  acquired  and  used  ? 

4.  Under  what  systems  has  it  been  held  ? 

5.  How  far  has  community  of  goods  been  recognized? 

6.  What  is  communism  ? 

7.  To  what  does  it  lead  ? 

8.  How  is  property  now  generally  held  ? 

9.  How  may  it  be  used  ? 

10.  What  are  tithes  ? 

11.  How  should  we  respect  the  property  of  others  ? 

X.  THE  NINTH  COMMANDMENT. 

1.  Show  the  importance  of  truth. 

2.  How  does  a  liar  stand  toward  God  and  man? 

3.  What  is  our  duty  as  to  God's  truth  ? 


180  QUESTIONS   ON   PART   II. 

4.  What  as  to  our  own  and  others'  reputation  ? 

5.  What  is  our  duty  in  witness-bearing  ? 

6.  What  is  perjury  ? 

7.  What  is  flilsehood  ? 

8.  When  is  deception  justifiable? 

9.  When  is  it  sinful  ? 

10.  When  may  a  promise  be  broken? 

XI.  THE  TENTH  COMMANDMENT. 

1.  What  is  contentment  ? 

2.  How  does  this  command  differ  from  the  preceding  laws? 

3.  Why  should  we  be  contented  ? 

4.  Prove  that  tliis  does  not  interfere  with  ambition. 

5.  What  is  covetousness  ? 

6.  Why  is  it  sinful  ? 

7.  To  what  may  it  lead  ? 

8.  When  is  the  desire  for  the  possessions  of  others  right? 

9.  Does  this  law  affect  prayer? 
10.  What  does  "  house  "  mean  ? 

Xn.  INABILITY. 

1.  Prove  that  we  cannot  keep  the  law  of  God. 

2.  What  is  inability  ? 

3.  What  is  it  not  ? 

4.  What  is  free  agency? 

5.  What  effect  has  regeneration  oti  free  agency  ? 

6.  What  on  ability? 

7.  Why  are  Christians  always  imperfect? 

8.  How  was  Christ  able  to  keep  the  law  ? 

9.  Can  unbelievers  do  good  works? 

XIII.  DESERT  OF  SIN. 

1.  What  does  the  law  demand  ? 

2.  What  does  every  sin  deserve  ? 

3.  Why  must  sin  be  punished  ? 

4.  Show  that  sins  are  not  equally  heinous. 

5.  How  are'they  aggravated? 

6.  What  is  the  most  aggravated  sin? 

7.  How  are  tlie  degrees  of  punishment  determined? 

8.  Are  the  degrees  in  the  character  or  duration  of  punishment? 

9.  What  is  death  ? 


QUESTIONS   ON   PAET  II.  181 

XIV.  THE  MEANS  OF  SALVATION. 

1.  How  was  redemption  procured? 

2.  Why  is  it  offered  to  all  ? 

3.  By  what  means  may  it  be  obtained  ? 

4.  What  efficacy  have  these  means  ? 

5.  What  relation  have  the  outward  to  the  inward  means? 

6.  Prove  that  these  means  are  necessary  for  salvation. 

7.  What  is  meant  by  the  condition  of  salvation? 

8.  How  are  infants  saved  ? 

XV.   FAITH. 

1.  What  is  faith? 

2.  How  does  it  differ  from  knowledge? 

3.  What  is  religious  faith? 

4.  Wliat  is  speculative  faith  ? 

5.  What  is  saving  fiiith  ? 

6.  What  is  its  object? 

7.  Prove  tliat  the  Holy  Ghost  is  its  author. 

8.  What  are  its  results? 

9.  How  can  they  be  discerned  ? 

10.  What  are  degrees  of  saving  faith? 

11.  What  is  assurance  of  faith  and  of  hope? 

XVI.  EEPENTANCE. 

1.  Wliat  is  repentance? 

2.  What  is  legal  repentance? 

3.  What  is  repentance  unto  life  ? 

4.  How  does  it  differ  from  conversion  and  sanctification  ? 

5.  How  is  it  related  to  faith  ? 

6.  Prove  that  it  is  the  gift  of  God. 

7.  How  is  it  produced  ? 

8.  Of  what  does  it  consist  ? 

9.  How  are  we  tempted? 

10.  How  are  temptations  to  be  resisted? 

11.  Why  is  the  obedience  called  new  ? 

XVII.  THE  OKDINANCES. 

1.  What  are  the  external  means? 

2.  Show  their  relations  to  the  internal. 

3.  What  miraculous  means  have  been  used  ? 

4.  Show  that  these  cannot  be  expected. 


182  QUESTIONS   ON   PART   II. 

5.  What  are  ordinances? 

6.  How  do  they  differ  from  laws? 

7.  Why  are  they  called  "means  of  grace"? 

8.  What  efficiency  have  they  ? 

9.  Show  their  necessity. 

10.  What  relation  have  they  to  each  other  ? 

XVIII.  THiE  WORD. 

1.  How  do  regeneration  and  sanctification  depend  upon  the  word? 

2.  What  is  the  word  of  God  ? 

3.  What  does  it  reveal  ? 

4.  How  does  it  produce  faith  and  repentance  ? 

5.  How  may  it  be  misused  ? 

6.  Wherein  is  its  efficacy  ? 

7.  How  should  it  be  used  ? 

8.  Why  is  preaching  specially  efficacious? 

9.  How  should  we  prepare  for  and  apply  the  v/ord  ? 

XIX.  THE  SACRAMENTS. 

1.  What  is  a  sacrament? 

2.  How  do  the  sacraments  differ  from  the  word  ? 

3.  Why  are  they  necessary  ? 

4.  What  do  they  accomplish? 

5.  What  is  a  seal  ? 

6.  Upon  what  does  the  efficacy  of  the  sacraments  depend  ? 

7.  Is  it  confined  to  the  time  of  adr'ninistration? 

8.  Why  is  faitli  necessary  ? 

9.  Upon  what  does  the  validity  of  the  sacraments  depend? 

10.  What  sacraments  had  the  Old  and  the  New  Testaments? 

11.  Wherein  do  they  agree  and  differ? 

XX.  BAPTISM. 

1.  What  is  baptism? 

2.  Show  that  it  is  a  sacrament. 

3.  Of  what  is  water  the  emblem  ? 

4.  What  does  it  signify  when  ap^died  to  the  person? 

5.  What  do* the  recipients  profess? 

6.  How  may  it  be  applied? 

7.  What  is  meant  by  "  into  "  and  "  out  of "  ?• 

8.  How  were  persons  and  things  purified? 

9.  Prove  that  New-Testament  baptism  was  by  sprinkling? 


QUESTIONS   ON    PART   II.  183 

10.  What  was  the  mode  of  Jolin's  baptism  ? 

]!.  How  is  baptism  by  the  Holy  Ghost  represented? 

12.  How  does  the  design  of  baptism  indicate  the  mode? 

13.  Show  that  "  burial,"  etc.  do  not  refer  to  the  mode. 

14.  What  is  the  formula  of  baptism  ? 

15.  What  does  it  signify  ? 

XXI.  INFANT  BAPTISM. 

1.  Show  the  unity  of  tlie  Church. 

2.  How  were  proselytes  received? 

3.  What  are  the  terms  of  admission  for  those  without  the  Church  ? 

4.  How  does  the  Church  grow  from  within  ? 

5.  Of  whom  does  the  visible  Church  consist  ? 

6.  Show  that  infants  are  members? 

7.  Why  should  they  be  baptized  ? 

8.  What  household  baptisms  are  recorded? 

9.  By  whom  are  the  vows  and  profession  made  ? 

10.  Whose  children  may  be  baptized? 

11.  When  may  they  partake  of  otlier  church  privileges? 

XXU.  THE  LORD'S  SUPPER. 

1.  What  is  the  Lord's  Supper  ? 

2.  By  what  names  is  it  called  ? 

3.  How  is  it  related  to  the  Passover  ? 

4.  What  are  the  elements  ? 

5.  W^liat  do  they  signify  ? 

6.  What  actions  are  required  ? 

7.  What  effect  has  consecration  ? 

8.  What  does  the  reception  of  the  elements  signify  ? 

9.  What  profession  is  thus  made  ? 

10.  How  is  our  relation  to  others  expressed  ? 

11.  Upon  what  does  the  efficacy  depend? 

XXIIL  PARTAKERS  OF  THE  LORD'S  SUPPER. 

1.  What  qualifications  are  required  by  the  Chiu-ch  ? 

2.  What  is  a  credible  profession  ? 

3.  What  knowledge  and  faith  are  required? 

4.  What  is  "ability  to  discern  the  Lord's  body"  ? 

5.  Who  should  be  warned  from  the  table? 

6.  Who  should  be  disciplined? 

7.  What  self-examination  should  be  made  ? 


184  QUESTIONS   ON    PART    II. 

8.  What  lelation  has  the  saciament  to  growth  in  grace? 

9.  What  does  "worthily"  mean? 

XXIV.  PEAYEE. 

1.  What  is  prayer? 

2.  Why  must  it  be  offered  only  to  God  ? 

3.  What  relations  have  angels  and  spirits  to  men  ? 

4.  Show  that  prayer  is  personal  communion. 

5.  What  is  our  relation  to  God  in  prayer  ? 

6.  What  does  submission  include  ? 

7.  What  is  *"  freedom  of  access"  ? 

8.  What  does  "in  the  name  of  Christ"  mean? 

9.  How  does  the  Spirit  intercede? 
10.  Where  should  prayer  be  offered  ? 

XXV.  KINDS  OF  PEAYEE. 

1.  What  is  personal  prayer? 

2.  Show  that  we  may  intercede  for  others. 

3.  For  whom  may  we  pray  ? 

4.  What  pleas  may  we  ofier  in  their  behalf? 
5    For  whom  may  we  not  pray  ? 

6.  What  should  all  prayers  include  ? 

7.  For  what  may  we  pray? 

8.  Explain  God's  delays  in  answering  prayers. 

9.  Upon  what  does  the  efficacy  of  prayer  depend  ? 

10.  AVhy  is  united  prayer  blest? 

11.  What  are  direct  and  indirect  answers? 

12.  What  are  miraculous  answers  ? 

13.  How  is  a  true  miracle  to  be  recognized? 

XXVI.  DIEECTOEY  FOE  PEAYEE. 

1.  Show  that  we  need  direction  in  prayer. 

2.  How  does  the  word  direct  us  ? 

3.  What  special  rule  has  been  given  ? 

4.  Show  the  simplicity   and   comprehensiveness   of    the  Lord's 
Prayer. 

5.  Prove  that  it  is  a  directory  rather  than  a  form. 

6.  How  may  it  be  used  as  a  prayer? 

7.  What  was  the  character  of  the  prayers  in  Scripture? 

8.  What  is  meant  by  "after  this  manner"  ? 

9.  Show  our  union  with  God  and  with  men  in  prayer. 

10.  What  is  the  subject  of  the  Lord's  Prayer  ? 


QUESTIONS   ON    PART   II.  185 

11.  What  are  its  general  divisions  ? 

12.  Into  what  two  classes  may  the  petitions  be  divided? 

XXVII.  THE  LOED'S  PEAYER. 

1.  What  is  the  preface  of  the  Lord's  Prayer? 

2.  How  is  reverence  here  modified  ? 

3.  How  does  God  become  "  our  Father ='  ? 

4.  What  is  our  relation  to  others  in  prayer  ? 

5.  How  is  God's  name  to  be  hallowed  ? 

6.  What  is  meant  by  the  vindication  of  God? 

7.  How  does  he  manifest  his  glory? 

8.  What  is  the  kingdom  of  Christ  ? 

9.  What  are  its  objects  ? 

10.  How  are  these  to  be  accomplished? 

11.  What  is  the  will  of  God  concerning  his  Church? 

12.  What  concerning  Christians? 

13.  What  kind  of  conformity  does  the  Spirit  accomplish  ? 

XXVIII.  THE  LORD'S  PRAYER. 

1.  What  do  we  ask  in  the  first  three  petitions? 

2.  Wliat  is  our  responsibility  as  to  the  kingdom  ? 

3.  What  are  our  tliree  great  needs? 

4.  What  is  meant  by  "  bread"  ? 

5.  Why  do  we  ask  for  "  daily  bread  "  ? 

6.  Sliow  that  we  need  forgiveness. 

7.  Why  must  we  forgive  others  ? 

8.  Why  do  we  constantly  sin? 

9.  Why  should  we  shrink  from  trials? 

10.  By  whom  are  we  enticed  to  sin  ? 

11.  Wiiy  should  we  pray  not  to  be  tempted? 

12.  What  assurances  have  we  of  deliverance? 

XXIX.  THE  LORD'S  PRAYER. 

1.  Sliow  the  unity  of  the  petitions. 

2.  What  is  the  conclusion  of  the  Lord's  Prayer? 

3.  Why  is  it  not  in  the  Revised  Version  of  the  New  Testament? 

4.  Show  that  it  is  scriptural. 

5.  How  is  it  a  summary  of  the  prayer? 

6.  What  pleas  does  it  present? 

7.  How  is  it  adoration  and  praise? 

8.  Show  that  this  prayer  is  a  fit  conclusion  of  the  Catechism. 


INDEX. 


Ability,  22,  116,  117. 
Abraham,  39,  141,  161. 
Adam — 

created,  22. 

descendants  of,  22. 

fall  of,  31. 

headship  of,  27,  32. 

original  condition    of,    22,   24, 
116. 

the  Second,  45. 
Adoption,  66. 
Adultery,  104,  106. 
Affliction,  113,  166. 
Ambition,  114. 
Angels,  77,  117,  149. 
Anger,  101. 
Assurance,  70,  71,  124. 

Baptism,  134-142. 

benefits  of,  136. 

candidates  for,  5,  139,  140. 

and  circumcision,  135. 

design  of,  137. 

efficacy  of,  136. 

element  in,  135. 

formula  of,  138. 

of  Holy  Ghost,  137. 

household,  141. 

infant,  140-142. 

mode  of,  136-138. 

profession  in,  140. 

a  sacrament,  135. 

subjects  of,  139. 
Body,  103. 

after  death,  75. 

at  resurrection,  76,  77. 
Book  of  life,  56. 

Bread,  131, 143, 144, 157, 163, 164. 
186 


Calamity,  36. 
Calling,  51,  59-61. 
Canon  of  Scripture,  9. 
Catechisms,  5,  6,  11. 
Celibacy  ,^  104,  105. 
Ceremonies,  91. 
Charity,  114. 
Chastisements,  37,  113. 
Christ- 
ability  of,  117. 

ascension  of,  55. 

death  of,  49,  53. 

divinity  of,  16,  45. 

exaltation  of,  54-57. 

headship,  33,  40,  51,  52. 

human  nature  of,  42,  45,  54. 

humiliation  of,  52. 

incarnation  of,  42,  51. 

Intercessor,  49,  50,  55,  149. 

Judge,  56. 

King,  50. 

Lawgiver,  52. 

Mediator,  41. 

obedience  of,  52,  53,  64. 

offices  of,  45,  51. 

Person  of,  43,  117. 

Priest,  47. 

Prophet,  46. 

Redeemer,  40. 

resurrection  of,  54. 

righteousness  of,  64,  65,  117. 

session  of,  55. 

sufferings  of,  53,  64. 

tempted,  117. 
Christians —    . 

co-laborers,  163-165. 

free  agency  of,  117. 

imperfect,  73,  117,  163. 


INDEX. 


187 


Christians — 

standard  of,  162. 

strength  of,  163, 164. 

tempted,  164,  166,  167. 
Church,  44,  51,  99. 

admittance  to,  139,  142. 

discipline,  126,  147,  148. 

members  of,  140,  142,  162. 

oflBcers  of.  139. 

and  State,'  99,  107,  139. 

unity  of,  9, 99, 134, 139, 141, 162. 

visible,  140,  161,  162. 
Circumcision,  134,  141. 
Commandments,  30,  82-115. 

interpretation  of,  86. 

sum  of,  84. 
Communion,  143. 

with  God,  50,  149. 
Communism,  108. 
Community  of  goods,  108. 
Condition   of  salvation,   41,   120, 

122. 
Confession,  88,  126,  150. 
Consecrate,  67,  144. 
Contentment,  112-115. 
Contingency,  19. 
Conversion,  61,  62. 
Covenant,  27,  29,  32,  37-41. 

condition  of,  27,  28,  41,  120. 

parties  in,  40,  140. 

of  redemption,  39. 

seals  of,  28,  29. 
Covetousness,  112-115. 
Creation,  17-21. 

object  in,  8. 

days  of,  21. 

of  man,  22-24. 

new,  23,  59,  61,  66,  116,  128. 
Creeds,  11,  12,  18,  59. 

Death,  36,  74,  101,  119. 
Deception.  Ill,  112. 
Decrees,  18,  39. 
Defence,  101. 
Depravity,  33-35. 
Desertion,  106. 
Devils,  77,  117,  149,  167. 
Discipline,  126,  147,  148. 
Divorce,  106. 
Dueling,  102. 
Duty,  81,  82. 


Duty  to  God,  86-97. 
to  man,  97-115. 

Effectual  calling,  51,  61. 
Efficacv — 

of  baptism,  133,  134,  136. 

of  Lord's  Supper,  133,  134,  146. 

of  prayer,  153. 

of  the  word,  129. 
Election,  39,  40. 
Evolution,  23. 
Expiation,  24,  48. 

Faith,  41,  66,  121,  125. 

assurance  of,  70,  71,  124. 

author  of,  123. 

a  condition,  41,  120,  129. 

-cures,  154. 

degrees  of,  124. 

a  gift,  20,  39,  123. 

a  means,  67,  120,  125. 

object  of,  122. 

and  prayer,  153. 

religious,  122. 

results  of,  123. 

and  sacraments,  133,  134,  140, 
142,  147,  148. 

salvation  by,  20,  121,  122. 

saving,  122. 

speculative,  122. 
Fall,  24,  31. 
Falsehood,  93,  111. 
Family,  99. 

prayer,  95,  152. 
Foreknowledge,  19. 
Foreordination,  19, 
Forgiveness,  164,  165. 
Forms  of  prayer,  155,  156. 
Free  agency,  19,  117. 

Gambling,  109. 
God,  13, 

attributes  of,  13-15. 

being  of,  13. 

communion  with,  149. 

decrees  of,  18,  39. 

definition  of,  13, 

eternal,  13. 

Father,  158. 

foiekuowledge  of,  19. 

free  agency  of,  117. 


188 


INDEX. 


God,  glory  of,  7,  8,  20,  159,  160, 

168. 
governinent  of,  26. 
holiness  of,  14,  159. 
infinite,  13. 
justice  of,  14,  49. 
name  of,  159. 
purpose  of,  7,  8,  19,  20,  159, 162, 

168. 
sovereignty   of,    19,  20,  38,  50, 

158. 
spirituality  of,  13. 
Trinity  in,  15,  16. 
unchangeable,  13. 
unity  of,  15,  16. 
vindication  of,  159. 
will  of,  30,  82,  161,  162. 

Grace,  20,  38. 
common,  61,  68. 
covenant  of,  41. 
dying,  73. 
efficacious,  59-63. 
increase  in,  72,  126,  129,  148. 
in  justification,  65. 
means  of,  128. 

Habits,  102. 

Hades,  12,  53. 

Hatred,  102. 

Headship,  27,  32,  33,  40,  52. 

Heaven,  54,  75,  107. 

Holiness,  14,  31,  69, 159. 

Holy  Spirit — 

Advocate,  58,  151. 

baptism  of,  137,  142. 

blasphemy  against,  17,  119,  152. 

call  by,  60,  61. 

divinitv  of,  17. 

and  faith,  39,  123. 

grieved,  71,  73. 

joy  in,  72. 

personality  of,  17. 

Cjuickens,  58. 

sanctifies,  68, 129. 

witness  of,  71,  122. 

work,  57,  58. 
Houseliold  baptism,  141. 
■  Humanity  of  Christ,  43,  45,  54. 
Humiliation,  126. 

of  Clirist,  52. 


Immersion,  136-138. 
Imputation,  64,  65. 
Inability,  57,  116. 
Incarnation,  42,  51. 
Infant  baptism,  140-142. 

salvation,  121,  142. 
Inspiration,  9-11. 
Intercession — 

by  Christ,  49,  50,  55,  149. 

bv  Christians,  152. 

by  Holv  Ghost,  58,  89,  151. 

by  saints,  89,  149. 
Intermediate  state,  53;  74. 
Irreverence,  93. 

Joy  in  Holy  Ghost,  72. 
Judge,  56,  63,  77. 
Judgment,  51,  56,  77. 
Justice,  14,  49. 
Justification,  62-66,  78. 

Kingdom   of   Christ,  50,  51,  160j 
161,  168. 
of  Satan,  160,  161,  167. 

Law  of  God,  30,  81,  82,  99,  127. 

ceremonial,  30,  85. 

interpretation  of,  86. 

judicial,  83. 

moral.  30,  69,  83. 

natural,  83. 

.sum  of,  84,  97. 

written,  30,  83,  84. 
Laws— 

of  health,  101. 

lynch,  102. 

of  men,  99,  100,  107. 
Life,  100,  101. 
Lord's  Prayer,  154-168. 
Lord's  Supper,  134,  142-148. 
Love,  84,  88,  97, 103. 
Lying,  93,  110. 

Man — 

chief  end,  7,  159,  168. 

creation  of,  22. 

descendants  of,  23. 

fall  of,  24. 

four  states  of,  23. 

free  agency  of,  19,  117. 

nature  of,  7,  8,  22,  23,  57,  154. 


INDEX. 


189 


Man,  probation  of,  23. 

will  of,  23. 
Marriage,  104,  105. 
Means  of  grace,  120,  121-131. 
Mediator,  41,  45,  51,  52,  123. 
Miracles,  127,  154. 
Murder,  102. 

New  birth,  23,  58,  61,  128. 
Nicene  Creed,  18,  59. 

Oath,  92,  93. 
Obedience,  53,  84,  126. 
Obligation,  81,  85. 
Offenders,  147,  148. 
Office,  44. 

Ordinances,  91,  127-168. 
Original  sin,  32-35. 

Paradise,  54. 
Pardon,  63,  164,  165. 
Passover,  134. 

Penalty,  36,  39,  119. 

Perfectionism,  69. 

Perjury,  92,  93,  111. 

Perseverance,  41,  73,  167. 

Person,  17. 

Personality  of  Christ,  43. 

Polvgamy,  105. 

Prayer,  68,  95,  114,  149-168. 

answers  to,  153,  154. 

design  of,  153. 

directory  in,  154,  156. 

efficacy  of,  153. 

and  faith,  153. 

family,  95,  152. 

forms  of,  155,  156. 

intercessory,  149,  152. 

Lord's,  154-168. 

and  miracles.  154. 

in  name  of  Christ,  151,  155. 

parts  of,  152. 

perseverance  in,  1 53. 

personal,  95,  152,  156. 

relation  in,  150. 

to  Trinity,  149,  150. 

united,  95,  154. 
Prt  determination,  19. 
Pieservation,  25. 
Priest,  47. 


Probation,  23,  27,  31,  33,  101. 

Profanity,  92. 

Profession,  88,  132,  134,  140,  147. 

Prophet,  46. 

Propitiation,  48,  49. 

Proselytes,  140. 

Providence,  8,  25-27,  51,  68,  166. 

Punishment,  21,  33,  36,  56,  119. 

capital,  102. 
Purification,  136,  138. 

Qualifications — 
for  baptism,  133,  140. 
for  Lord's  Supper,  133, 146-148. 

Eedemption,  8,  19,  23,  37,  38. 

benefits  of,  62-78. 
Eegeneration,  23,  24,  59,  61,  62, 
66,  116,  128. 

and  baptism,  138. 
Kelation  to  God,  97,  158. 

to  man,  97,  99,  100-115,  159. 
Eeligion,  7,  8, 
Eeligious  experiences,  155. 
Eepentance,  121,  124-126. 
Eeputation,  111. 
Eesponsibility,  20. 
Eestitntion,  126. 
Eesnrrection  of  Christ,  54,  96. 

of  men,  75,  76. 
Eevelation,  10,  11,  82. 
Eeverence,  153. 
Eighteousness,  63. 

Sabbath,  93-97,  118. 
Sacraments,  68,  128,  130-148. 

efficacy  of,  132,  133-146. 

elements  in,  131,  133,  134,  143. 

qualifications  for,  133,  140. 

validity  of,  134. 
Sacrifice,  48,  53,  145. 
Salvation,  20,  38,  82, 

.oiidition  of,  41,  120,  129,  135. 

of  infants,  121,  142. 

means  of,  120. 

unitv  of  plan,  135. 
Sanctification,  59,  62,  66,  67,  125, 
128. 

and  baptism,  138. 

fruits  of,  68. 

means  of,  67,  123,  125-127,  148. 


190 


INDEX. 


Sanctification,  perfect,  69. 
Satan,  32,  73,  167. 

kingxlom  of,  160,  161,  167. 
Scriptures,  9,  68. 
Self-defence,  101. 
Self-examination,  148. 
Services,  91. 
Session,  146-148. 
Session  of  Christ,  55. 
Seventh  day,  22,  94. 
Slieol,  53. 
Sin,  20,  23,  31,  32,  119. 

aggravation  of,  118. 

estate  of,  34. 

first,  31,  32. 

heinous,  118. 

origin  of,  29. 

original,  32,  34,  35,  116. 

punishment  of,  21,  33,  36,  119. 

unpardonable,  118,  152. 
Slander,  112. 
Socialism,  108. 
Sonship,  66,  158. 
Souls,  22,  43,  54. 

after  death,  53,  54,  74. 
Sovereignty,  19,  20,  38,  50. 
Spirits,  87,  149. 
State,  99,  107. 
Substitution,  48,  49,  145. 
Suicide,  102. 

Teimptation,  32, 73, 126, 149, 166. 
Testaments,  9,  134,  140. 
Thanksgiving,  143,  145,  151,  167. 
Theology,  12. 


Tithes,  107. 

Tree  of  knowledge,  28. 

of  life,  29. 
Trials,  ]  66. 

Trinitv,  15,  16,  17,  39,  150. 
Truth,^  68,  110. 


Unity  of  the  Church,  9,  99,  134, 
139,  141. 
of  God,  15,  16. 

Validity  of  sacraments,  134, 

138. 
Vicarious  sacrifice,  48,  49,  53,  145. 
Victim,  48,  49. 
Vindication  of  God,  159. 
Vows,  93. 

War,  101. 

Water,  131,  135,  136,  144. 

Will  of  God,  30,  82,  161,  162. 

of  man,  23,  30. 
Witness,  92,  110. 
Word  of  God,  9,  10,  68,  128,  154. 

call  by,  59. 

efficacy  of,  129,  130. 

preached,  130. 

and  sacraments,  131,  132. 

studied,  130. 
Works,  good,  118. 
Worship,  97. 

form  of,  90,  91,  155,  156. 

times  for,  95,  152,  168. 
Wrath  of  God,  53,  119. 


THE  END. 


STANDARD   RSLiCIOUS   WORKS 


Now  and  Enlarged  [4'^iJ  Edition,  in  Cheaper  Form, 

OF 

CMLES  L  BRACE'S  GEStt  CHRim, 

A  HISTORY  OF  HUMANE  PROGRESS   UNDER  CHRiS- 
TIANITY.     With  New  Preface  and  Supplemen- 
tary Chapter.      540  pp.,  cloth. 
Price  reduced  from   $2.30  to  $1.^0. 

"  It  is  especially  adapted  to  assist  the  clergyman  and  religious  teacher  in  his  strug- 
gles w.th  honest,  thoughtful  infidelity." 

'■' It  presents  a  storehouse  cf  facts  bearing  on  the  influences  of  Christianity  upon 
such  important  topics  as  the  paternal  power,  the  position  of  woman  under  cu'^tom  aad 
law,  personal  purity,  and  marriage,  slavery,  cruel  and  licentious  sports,  and  all  matters 
of  humanity  and  compassion,  etc.  The  thoughtful  keader  will  here  gather  in- 
formation  '.VHICH  COULD  ONLY  BE  OBTAINED  FROM  LIBRARIES  OR  MANY  VOLUMKS." 

B,ev,  !>>•.  1?.  S,  STORBS  says:  "IT  IS  A  BOOK  THAT 
DESERVES  THE  VERY  WIDEST  CIRCULATION  EOR  ITS  CAREFUL- 
NESS AND  CANDOR,  ITS  AMPLE  LEARNING,  its  just,  discrimina- 
ting  analysis  of  historical  movements  as  initiated  or  governed  by 
moral  forces,  and  for  the  fine  spirit  which  pervades  it." 

"The  skill  and  industry  with  which  Mr.  Brace  has  gleaned  and  sorted  the  vast  ac- 
cumulation of  material  here  gathered  together,  the  better  to  show  forth  the  power  and 
influence,  direct  and  indirect,  of  Christ's  teachings,  is  not  only  praise-worthy,  but  even 
in  a  certain  sense  wonderful.  He  has  a  complete  mastery  of  his  subject,  and  many 
chapters  in  the  book  are  of  exceeding  value  and  interest." — London  Mornmg  Post. 

A  NEW  and  REVISED  EDITION,  with  NEW  MAPS  and  ILLUSTRATIONS, 

STANLEY'S  SINAfAl  PALESTiK 

In  Connection  with  their  History.     By  Dean  A.  P,  STANLEY. 

With  7   Elaborate   and    Beautifully   Colored 

Maps,  and  other  Illustrations. 

Large  Crown  8vo  Vol.,  Cloth,  640  pp.      Price  reduced  from  $4  to  $2.^0. 

The  late  Dean  Stanley  published  a  new  and  revised  edition  of  his 
"  Sinai  and  Palestine."  In  it  he  made  considerable  additions  and  cor 
rections,  giving  the  work  the  final  impress  of  his  scholarship,  taste  and 
ability.  This  edition  has  been  carefully  conformed  to  the  last  English 
edition — including  the  new  maps  and  illustrations,  and  is  herewith  com- 
mended anew  AS  THE  MOST  READABLE  AS  WELL  AS  THE 
MOST  ACCURATE  WORK  ON  THE  SUBJECT  IN  THE  ENG- 
LISH LANGUAGE. 

Rev.  Dr.  H.  M.  Field,  Editor  of  "  N.  V.  Evangelist,'"'  says  of  Stanley's  "  Sinai 
and  Palestine"  :  "We  had  occasion  for  its  constant  use  in  crossing  the  desert,  and  m 
journeying  through  the  Holy  Land,  and  can  bear  witness  at  once  to  its  accuracy  and  to 
the  charm  of  its  descriptions.  Of  all  the  helps  we  had  it  was  by  far  the  most  cap' 
tivaiing.^'* 

Copies  sent  by  mail  on  receipt  of  price. 

A.  C.  ARMSTRONG  &  SON,  714  Broadway,  New  York. 

14 


STANDARD   RELICiOUS   WORKS. 

IS  THERE  SALVATION  AFTER  DEATH? 

A  Treatise  on  the  Gospel  in  the  Intermediate  State. 

By  E.  D.  Morris,  D.D.,  LL.D.,  Professor  in  Lane  Theological  Sem- 
inary, Cincinnati.     Crown  8vo,  cloth,  $1.25.     2d  Edition. 

N.  Y.  Observer  says  :  "The  various  views  are  stated  with  fairness  and  precision, 
the  specific  passages  of  Scripture,  bearing  upon  the  subject,  are  carefully  considered, 
as  well  as  the  general  testimony  of  Scripture  in  relation  to  it.  We  commend  the 
volume  to  ministers  and  teachers." 

N.  Y.  Evangelist  :  "  Clear  in  method  and  cogejit  in  argument,  it  is  saturated 
throughout  with  the  large  literature  of  its  subject,  is  free  from  all  acerbity  and  un- 
fairness, and  is  loyal  to  God's  Word  as  the  final  test  of  Christian  truth, ,  It  will  settle 
doubt  and cotifirJH  faith." 

THE   HUMILIATION  OF  CHRIST 

In  its  Physical,  Ethical,  and  Official  Aspects. 

(Being  the  Sixth  of  the  Cunningham  Lectures.)     By  Rev.  A.  B.  Bruce, 
D.D,     Octavo,    cloth,    gilt   top,   $2.50,      Uniform  with  the  same 
author's    "Parabolic     Teaching    of    Christ,'^    and    ''Miraculous 
Element  in  the  Gospels." 
"  These  lectures  are  ivell  worthy  of  the  name  they  hear,  and  of  their  precursors 
in  the  series  ;  and  the  book  in  which  they  are  published,  with  ample  notes  and  refer- 
ences, will  be  valuable  to  theologians,  stipplying  a  tvant  in  the  literature  of  the  subject, 
and  containing  many  fruitful  germs  of  thozight.     Dr.  Brtice's  style  is  uniformly 
clear  and  vigorous,  and  this  book  has  the  rare  advantage  of  being  at  ojice  stimulating 
and  satisfying  to  the  mind  in  a  high  degree.     He  has  given  21s  a  book  that  will  really 
advance  the  theological  under  st  abiding  of  the  great  truth  that  forms  its  subject,^'' — 
British  and  Foreign  Evangelical  Review. 

The  English  Churchman  says:  "The  title  of  the  book  gives  but  a  faint  concep- 
tion of  the  value  and  wealth  of  its  contents Dr.  Bruce's  work  is  really  one 

of  exceptional  value;  and  no  one  can  read  it  without  perceptible  gain  in  theological 
knowledge." . 

H.  GRATTAN  GUINNESS'S  NEW  WORK, 

ROMANISM   AND   THE    REFORMATION 

FROM  THE  STANDPOINT  OF  PROPHECY. 

By   author  of  the   "Approaching  End  of  the  Age,"  etc.     i2ino,  400 

pages,   cloth,    $1.50. 

CoNTKNTS  :  Daniel's  Foreview  of  Romanism— John's  Foreview  of  Romanism—* 
Paul's  Foreview  of  Romanism — Interpretation  of  this  Triple  Prophecy  in  Pre-Refor- 
mation  Times,  and  its  Practical  Effect— Its  Interpretation  in  Post-Reformation  Times, 
and  Practical  Effect— Double  Foreview  of  the  Reformfition  in  Old  Testament  Types, 
and  New  Testament  Prophecies. 

The  British  IVeekly  s^ys  :  "The  book  is  of  the  highest  value.  Its  subject  is  of 
absorbing  interest;  its'clearness  and  force  appeal  powerfully  to  the  mind,  and  its 
literary  style  makes  it  charming  reading.  Mr.  Guinness  is  a  master  of  beautiful 
English,  and  possesses  a  singular  power  of  putting  his  conceptions  into  transparent 
forrii."  

Copies  sent  by  mail,  postpaid,  on  receipt  of  price,  by 

A.  C*  ARMSTRONG  &  SON,  714  Broadway,  New  York. 
4 


REV.  DR.  ALEXANDER  BRUCE'S  WORKS. 

THE  MIRACULOUS  ELEMENT  IN  THE  GOSPELS. 

By  Alexander  Balmain  Bruce,  D.D.,  Author  of    "  The  Parabolic 
Teaching  of  Christ."     8vo,  cloth.    $2.50. 

This  work,  though  constructed  on  a  different  method,  may  be  regarded  as  a  com- 
panion to  my  work  on  The  Parabolic  Teaching  of  Christ,  published  a  few  years 
ago.  In  the  Fifth  and  Sixth  Lectures  I  have  considered  from  my  point  of  view,  at 
considerable  length,  a  large  number  of  the  miraculous  narratives,  and  made  observa- 
tions on  nearly  the  whole  of  the  narratives  of  this  character  contained  in  the  Gospels. 
My  object  in  these  portions  of  the  work  is  not  to  expound  homiletically  the  whole 
narrative  in  which  a  miracle  is  recorded,  but  to  inquire  whether  the  event  recorded  be 
indeed  a  miracle. 

"  It  7vill  take  rank  ai  onc6  amiMig  the  Standard  h'eatises  upon  Us  ahuays  impor- 
tant aitd  engrossing^  theine.  It  is  an  elaborate  study — the  fruit  of  -wide-reaching  and 
profound  research  and  patient  reflection.  The  restdt  of  these  studies  is  that  the 
volume  is  a  poiverfid  defense  of  the  miracles  as  an  essential  feature  of  the  religion  oj 
Christ.  It  is  a  cause  of  congratulation  to  the  whole  Christian  public  that  so  valuable 
course  of  lectures  has  been  given  to  the  -whole  -world  in  so  available  shape" — Boston 
Congregationalist. 

"  An  exhaustive  discussion  of  the  New  Testament  Miracles.  The  topics  are 
candidly,  lucidly,  and  very  ably  considered.  The  volume  is  a  rich  addition  to  our 
apologetic  literature,  which  every  Biblical  student  will  desire  to  add  to  his  library."^ 
Zion's  Herald. 


The  Parabolic  Teaching  of  Christ. 

A  Systematic  and  Critical  Study  of  the  Parables  of  our  Lord.     By  Rev. 
Prof.  A.  B.  Bruce,  D.D.     i  vol.,  8vo,  cloth,  527  pp.  Price,  $2.50. 

"A  work  which  will  at  once  take  its  place  as  a  classic  on  the  Parables  of  our  Sa- 
viour.   No  minister  should  think  of  doing  witho  ut  it." — American  Presbyterian  Review. 

American  Literary  Churchman  says  :  "  We  recommend  this  book  with  the  most 
confident  earnestness.  It  is  a  book  to  be  bought  and  kept ;  it  has  both  depth  and 
breadth  and  minute  accuracy ;  it  has  a  living  sympathy  with  the  teaching  of  the  Para- 
bles and  with  the  spirit  of  the  Master." 

ENGLISH  NOTICES. 

'*  Prof.  Bruce  brings  to  his  task  the  learning  and  the  liberal  and  finely  sympathetic 
spirit  which  are  the  best  gifts  of  an  expositor  of  Scripture.  His  treatment  of  his  subject 
is  vigorous  and  origmal,  and  he  avoids  the  capital  mistake  of  overlaying  his  exegesis 
with  a  mass  of  other  men's  views." — Spectator. 

"The  studies  of  the  Parables  are  thorough,  scholarly,  suggestive, and  practical. 
Fullness  of  discussion,  reverence  of  treatment,  and  sobriety  of  judgment,  mainly  char- 
acterize this  work." — Christian  World. 

"Each  Parable  is  most  thoughtfully  worked  out,  and  much  new  light  is  thus  thrown 
on  the  difficulties  which  surround  many  of  these  beautiful  and  suggestive  examples  of 
Divine  teaching." — Oergy>nen's  Magazine. 

"This  volume  has  only  to  be  known  to  be  welcomed,  not  by  students  alone,  but  by 
all  earnest  students  of  Christ's  oracles.  On  no  subject  has  Dr.  Bruce  spoken  more 
wisely  than  on  the  question  why  Jesus  spoke  in  parables.  The  one  end  the  author  sets 
before  himself  is,  to  find  out  what  our  Lord  really  meant.  And  this  he  does  with  a 
clearness  and  fullness  worthy  of  all  praise.      Familiar  ES  we  are  with  SOme  of 

the  best  and  most  popular  works  on  the  Parables,  we  do  not  know  any  to 
which  we  could  look  for  so  much  aid  in  our  search  after  the  very  meaning 

which  Christ  would  nave  us  find  in  His  VJOX^^.'^''— Nonconformist. 


Copies  sent  by  mail,  postpaid,  on  receipt  of  price, 

A.  C.  ARMSTRONG  &  SON,  714  Broadway,  New  York. 

5 


BOOKS   FOR   YOUNG   PEOPLE. 

TALKS  WITH  YOUNG  MEN. 

By  J.  Thain  Davidson.  i2mo,  in  handsome  cloth  binding,  illuminated 
cover.  Price,  $1.25. 
"These  talks  are  direct,  practical  and  pungent,  such  as  young  men  like  to  hear, 
rhey  are  crowded  with  points  of  counsel  and  direction  ;  they  will  be  invaluable  to  any 
young  man,  and  all  so  plainly  and  forcibly  told,  and  so  fully  illustrated,  that  one  can  but 
pursue  the  reading  of  them  to  the  end.  The  graphic  descriptions  ot  human  nature,  and 
sharp  laying  open  of  motive  in  worldly  and  selfish  livmg,  show  an  unusually  keen 
sense  of  observation  and  understanding  of  the  human  heart.  It  should  have  a  wide 
circulation." — N.  V.  Evatigelist. 

Rev.  Mr.  SPURGEON  says  :  "  The  author  gives  young  men  fine 
advice — full  of  grace  and  thought — enlivened  by  story  and  proverb,  fresh 
with  sympathy,  and  on  fire  with  zeal.  These  short  talks,  are  just  what 
they  should  be,  and  all  that  they  further  need  is  to  be  largely  distributed 
among  the  crowds  of  our  advancing  ma7thood.  jO  BEGIN  TO  READ  IS 
TO  BE  BOUND  TO  CONTINUE;  THE  TALKS  ARE  SO  SENSIBLE 
THAT  NO  ONE  WISHES  TO  SILENCE  THE  TALKER-BY  LAYING 
ASIDE  THE   BOOK." 

N.  Y.  Christian  Advocate  and  Journal  says  :  **  This  volume  will  find 
readers  vi^herever  it  is  known.  The  talks  are  fervent  and  DIBECT  AP- 
PEALS TO  THE  HEAET.  THE  STYLE  IS  ANIMATED  AND  PICTUR- 
ESQUE. AND  THE  BOOK  WILL  BE  READ  BY  ALL  WHO  BUY  IT." 


Hy  the  same  Author. 

FOREWARNED-FOREARMED. 

In  cloth.       Uniform  with  "  Talks  With  Young  Men  "     i2mo.       $1.25. 

Methodist  Recorder :  "  To  young  men  we  would  specially  recommend  this  useful, 
earnest,  and  interesting  book.  They  will  find  themselves  not  preached  to,  but  talked 
with,  and  that  they  have  in  Mr.  Davidson  a  friend  wise,  tender  and  true.  Fathers 
could  not  do  better  than  place  this  excellent  volume  in  the  hands  of  their  sons  at  once." 


DR.  DAVIDSON'S  NEW  BOOK  FOR  YOUNG  MEN. 

THE    CITY    YOUTH. 

Uniform  with  ''  Talks  With  Young  Men."     i2mo,  cloth.     $1.25. 

It  has  been  the  Author's  aim,  in  the  preparation  of  this  book,  to  supply  a  genial 
and  useful  Friend,  who  will  talk  cheerily  yet  seriously  to  the  new-comer,  and  put 
him  on  his  guard  against  the  moral  dangers  by  which  he  is  certain  to  be  beset. 


THE  CHURCHETTE: 

A  Year's  Sermons  and  Parables  for  the  Young. 
By  the  Rev.  J.  R.  Hom^att.  Uniform  with  "  Talks  With  Young  Men." 
Cloth.  $1.25. 
Literary  World :  "Short,  simple,  cheery,  colloquial,  imaginative,  impressive,  the 
sermons  yield  abundant  evidence  that,  as  he  says,  his  '  aim  has  been  to  speak  to  chil- 
dren in  the  sunshine.'  There  is  also  a  freshness,  not  to  say  an  originality,  about  the 
subjects  selected  and  their  treatment,  which  gives  a  special  charm  to  the  book." 


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A;  C.  ARMSTROIMG  &  SON,  714  Broadway,  New  Yorfc, 
16 


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